“This area is still off limits to Louvre security,” Fache said. “My team from
Police Technique et Scientifique
has just finished their investigation.” He motioned to the opening. “Please slide under.”
Langdon stared at the narrow crawl space at his feet and then up at the massive iron grate.
He's kidding, right?
The barricade looked like a guillotine waiting to crush intruders.
Fache grumbled something in French and checked his watch. Then he dropped to his knees and slithered his bulky frame underneath the grate. On the other side, he stood up and looked back through the bars at Langdon.
Langdon sighed. Placing his palms flat on the polished parquet, he lay on his stomach and pulled himself forward. As he slid underneath, the nape of his Harris tweed snagged on the bottom of the grate, and he cracked the back of his head on the iron.
Very suave, Robert,
he thought, fumbling and then finally pulling himself through. As he stood up, Langdon was beginning to suspect it was going to be a very long night.
CHAPTER
5
Murray Hill
Place—the new Opus Dei World Headquarters and conference center—is located at 243 Lexington Avenue in New York City. With a price tag of just over $47 million, the 133,000-square-foot tower is clad in red brick and Indiana limestone. Designed by May & Pinska, the building contains over one hundred bedrooms, six dining rooms, libraries, living rooms, meeting rooms, and offices. The second, eighth, and sixteenth floors contain chapels, ornamented with millwork and marble. The seventeenth floor is entirely residential. Men enter the building through the main doors on Lexington Avenue. Women enter through a side street and are “acoustically and visually separated” from the men at all times within the building.
Earlier this evening, within the sanctuary of his penthouse apartment, Bishop Manuel Aringarosa had packed a small travel bag and dressed in a traditional black cassock. Normally, he would have wrapped a purple cincture around his waist, but tonight he would be traveling among the public, and he preferred not to draw attention to his high office. Only those with a keen eye would notice his 14-karat gold bishop's ring with purple amethyst, large diamonds, and hand-tooled mitre-crozier appliqué. Throwing the travel bag over his shoulder, he said a silent prayer and left his apartment, descending to the lobby where his driver was waiting to take him to the airport.
Now, sitting aboard a commercial airliner bound for Rome, Aringarosa gazed out the window at the dark Atlantic. The sun had already set, but Aringarosa knew his own star was on the rise.
Tonight the battle will be won,
he thought, amazed that only months ago he had felt powerless against the hands that threatened to destroy his empire.
As president-general of Opus Dei, Bishop Aringarosa had spent the last decade of his life spreading the message of “God's Work”—literally,
Opus Dei
. The congregation, founded in 1928 by the Spanish priest Josemaría Escrivá, promoted a return to conservative Catholic values and encouraged its members to make sweeping sacrifices in their own lives in order to do the Work of God.
Opus Dei's traditionalist philosophy initially had taken root in Spain before Franco's regime, but with the 1934 publication of Josemaría Escrivá's spiritual book
The Way
—999 points of meditation for doing God's Work in one's own life—Escrivá's message exploded across the world. Now, with over four million copies of
The Way
in circulation in forty-two languages, Opus Dei was a global force. Its residence halls, teaching centers, and even universities could be found in almost every major metropolis on earth. Opus Dei was the fastest-growing and most financially secure Catholic organization in the world. Unfortunately, Aringarosa had learned, in an age of religious cynicism, cults, and televangelists, Opus Dei's escalating wealth and power was a magnet for suspicion.
“Many call Opus Dei a brainwashing cult,” reporters often challenged. “Others call you an ultraconservative Christian secret society. Which are you?”
“Opus Dei is neither,” the bishop would patiently reply. “We are a Catholic Church. We are a congregation of Catholics who have chosen as our priority to follow Catholic doctrine as rigorously as we can in our own daily lives.”
“Does God's Work necessarily include vows of chastity, tithing, and atonement for sins through self-flagellation and the
cilice?
”
“You are describing only a small portion of the Opus Dei population,” Aringarosa said. “There are many levels of involvement. Thousands of Opus Dei members are married, have families, and do God's Work in their own communities. Others choose lives of asceticism within our cloistered residence halls. These choices are personal, but everyone in Opus Dei shares the goal of bettering the world by doing the Work of God. Surely this is an admirable quest.”
Reason seldom worked, though. The media always gravitated toward scandal, and Opus Dei, like most large organizations, had within its membership a few misguided souls who cast a shadow over the entire group.
Two months ago, an Opus Dei group at a midwestern university had been caught drugging new recruits with mescaline in an effort to induce a euphoric state that neophytes would perceive as a religious experience. Another university student had used his barbed
cilice
belt more often than the recommended two hours a day and had given himself a near lethal infection. In Boston not long ago, a disillusioned young investment banker had signed over his entire life savings to Opus Dei before attempting suicide.
Misguided sheep,
Aringarosa thought, his heart going out to them.
Of course the ultimate embarrassment had been the widely publicized trial of FBI spy Robert Hanssen, who, in addition to being a prominent member of Opus Dei, had turned out to be a sexual deviant, his trial uncovering evidence that he had rigged hidden video cameras in his own bedroom so his friends could watch him having sex with his wife. “Hardly the pastime of a devout Catholic,” the judge had noted.
Sadly, all of these events had helped spawn the new watch group known as the Opus Dei Awareness Network (ODAN). The group's popular website—
www.odan.org
—relayed frightening stories from former Opus Dei members who warned of the dangers of joining. The media was now referring to Opus Dei as “God's Mafia” and “the Cult of Christ.”
We fear what we do not understand,
Aringarosa thought, wondering if these critics had any idea how many lives Opus Dei had enriched. The group enjoyed the full endorsement and blessing of the Vatican.
Opus Dei is a personal prelature of the Pope himself
.
Recently, however, Opus Dei had found itself threatened by a force infinitely more powerful than the media . . . an unexpected foe from which Aringarosa could not possibly hide. Five months ago, the kaleidoscope of power had been shaken, and Aringarosa was still reeling from the blow.
“They know not the war they have begun,” Aringarosa whispered to himself, staring out the plane's window at the darkness of the ocean below. For an instant, his eyes refocused, lingering on the reflection of his awkward face—dark and oblong, dominated by a flat, crooked nose that had been shattered by a fist in Spain when he was a young missionary. The physical flaw barely registered now. Aringarosa's was a world of the soul, not of the flesh.
As the jet passed over the coast of Portugal, the cell phone in Aringarosa's cassock began vibrating in silent ring mode. Despite airline regulations prohibiting the use of cell phones during flights, Aringarosa knew this was a call he could not miss. Only one man possessed this number, the man who had mailed Aringarosa the phone.
Excited, the bishop answered quietly. “Yes?”
“Silas has located the keystone,” the caller said. “It is in Paris. Within the Church of Saint-Sulpice.”
Bishop Aringarosa smiled. “Then we are close.”
“We can obtain it immediately. But we need your influence.”
“Of course. Tell me what to do.”
When Aringarosa switched off the phone, his heart was pounding. He gazed once again into the void of night, feeling dwarfed by the events he had put into motion.
Five hundred miles away, the albino named Silas stood over a small basin of water and dabbed the blood from his back, watching the patterns of red spinning in the water.
Purge me with hyssop and I shall be clean,
he prayed, quoting Psalms.
Wash me, and I shall be whiter than snow.
Silas was feeling an aroused anticipation that he had not felt since his previous life. It both surprised and electrified him. For the last decade, he had been following
The Way,
cleansing himself of sins . . . rebuilding his life . . . erasing the violence in his past. Tonight, however, it had all come rushing back. The hatred he had fought so hard to bury had been summoned. He had been startled how quickly his past had resurfaced. And with it, of course, had come his skills. Rusty but serviceable.
Jesus' message is one of peace . . . of nonviolence . . . of love
. This was the message Silas had been taught from the beginning, and the message he held in his heart. And yet
this
was the message the enemies of Christ now threatened to destroy.
Those who threaten God with force will be met with force. Immovable and steadfast
.
For two millennia, Christian soldiers had defended their faith against those who tried to displace it. Tonight, Silas had been called to battle.
Drying his wounds, he donned his ankle-length, hooded robe. It was plain, made of dark wool, accentuating the whiteness of his skin and hair. Tightening the rope-tie around his waist, he raised the hood over his head and allowed his red eyes to admire his reflection in the mirror.
The wheels are in motion
.
CHAPTER
6
Having squeezed
beneath the security gate, Robert Langdon now stood just inside the entrance to the Grand Gallery. He was staring into the mouth of a long, deep canyon. On either side of the gallery, stark walls rose thirty feet, evaporating into the darkness above. The reddish glow of the service lighting sifted upward, casting an unnatural smolder across a staggering collection of Da Vincis, Titians, and Caravaggios that hung suspended from ceiling cables. Still lifes, religious scenes, and landscapes accompanied portraits of nobility and politicians.
Although the Grand Gallery housed the Louvre's most famous Italian art, many visitors felt the wing's most stunning offering was actually its famous parquet floor. Laid out in a dazzling geometric design of diagonal oak slats, the floor produced an ephemeral optical illusion—a multi-dimensional network that gave visitors the sense they were floating through the gallery on a surface that changed with every step.
As Langdon's gaze began to trace the inlay, his eyes stopped short on an unexpected object lying on the floor just a few yards to his left, surrounded by police tape. He spun toward Fache. “Is that . . . a
Caravaggio
on the floor?”
Fache nodded without even looking.
The painting, Langdon guessed, was worth upward of two million dollars, and yet it was lying on the floor like a discarded poster. “What the devil is it doing on the floor!”
Fache glowered, clearly unmoved. “This is a crime scene, Mr. Langdon. We have touched nothing. That canvas was pulled from the wall by the curator. It was how he activated the security system.”
Langdon looked back at the gate, trying to picture what had happened.
“The curator was attacked in his office, fled into the Grand Gallery, and activated the security gate by pulling that painting from the wall. The gate fell immediately, sealing off all access. This is the only door in or out of this gallery.”
Langdon felt confused. “So the curator actually captured his attacker inside the Grand Gallery?”
Fache shook his head. “The security gate
separated
Saunière from his attacker. The killer was locked out there in the hallway and shot Saunière through this gate.” Fache pointed toward an orange tag hanging from one of the bars on the gate under which they had just passed. “The PTS team found flashback residue from a gun. He fired through the bars. Saunière died in here alone.”
Langdon pictured the photograph of Saunière's body.
They said he did that to himself.
Langdon looked out at the enormous corridor before them. “So where is his body?”
Fache straightened his cruciform tie clip and began to walk. “As you probably know, the Grand Gallery is quite long.”
The exact length, if Langdon recalled correctly, was around fifteen hundred feet, the length of three Washington Monuments laid end to end. Equally breathtaking was the corridor's width, which easily could have accommodated a pair of side-by-side passenger trains. The center of the hallway was dotted by the occasional statue or colossal porcelain urn, which served as a tasteful divider and kept the flow of traffic moving down one wall and up the other.
Fache was silent now, striding briskly up the right side of the corridor with his gaze dead ahead. Langdon felt almost disrespectful to be racing past so many masterpieces without pausing for so much as a glance.
Not that I could see anything in this lighting
, he thought.
The muted crimson lighting unfortunately conjured memories of Langdon's last experience in noninvasive lighting in the Vatican Secret Archives. This was tonight's second unsettling parallel with his near-death in Rome. He flashed on Vittoria again. She had been absent from his dreams for months. Langdon could not believe Rome had been only a year ago; it felt like decades.
Another life
. His last correspondence from Vittoria had been in December—a postcard saying she was headed to the Java Sea to continue her research in entanglement
physics . . . something about using satellites to track manta ray migrations. Langdon had never harbored delusions that a woman like Vittoria Vetra could have been happy living with him on a college campus, but their encounter in Rome had unlocked in him a longing he never imagined he could feel. His lifelong affinity for bachelorhood and the simple freedoms it allowed had been shaken somehow . . . replaced by an unexpected emptiness that seemed to have grown over the past year.
They continued walking briskly, yet Langdon still saw no corpse. “Jacques Saunière went this
far?
”
“Mr. Saunière suffered a bullet wound to his stomach. He died very slowly. Perhaps over fifteen or twenty minutes. He was obviously a man of great personal strength.”
Langdon turned, appalled. “Security took
fifteen
minutes to get here?”
“Of course not. Louvre security responded immediately to the alarm and found the Grand Gallery sealed. Through the gate, they could hear someone moving around at the far end of the corridor, but they could not see who it was. They shouted, but they got no answer. Assuming it could only be a criminal, they followed protocol and called in the Judicial Police. We took up positions within fifteen minutes. When we arrived, we raised the barricade enough to slip underneath, and I sent a dozen armed agents inside. They swept the length of the gallery to corner the intruder.”
“And?”
“They found no one inside. Except . . .” He pointed farther down the hall. “Him.”
Langdon lifted his gaze and followed Fache's outstretched finger. At first he thought Fache was pointing to a large marble statue in the middle of the hallway. As they continued, though, Langdon began to see past the statue. Thirty yards down the hall, a single spotlight on a portable pole stand shone down on the floor, creating a stark island of white light in the dark crimson gallery. In the center of the light, like an insect under a microscope, the corpse of the curator lay naked on the parquet floor.
“You saw the photograph,” Fache said, “so this should be of no surprise.”
Langdon felt a deep chill as they approached the body. Before him was one of the strangest images he had ever seen.
The pallid corpse of Jacques Saunière lay on the parquet floor exactly as it appeared in the photograph. As Langdon stood over the body and squinted in the harsh light, he reminded himself to his amazement that Saunière had spent his last minutes of life arranging his own body in this strange fashion.
Saunière looked remarkably fit for a man of his years . . . and all of his musculature was in plain view. He had stripped off every shred of clothing, placed it neatly on the floor, and laid down on his back in the center of the wide corridor, perfectly aligned with the long axis of the room. His arms and legs were sprawled outward in a wide spread eagle, like those of a child making a snow angel . . . or, perhaps more appropriately, like a man being drawn and quartered by some invisible force.
Just below Saunière's breastbone, a bloody smear marked the spot where the bullet had pierced his flesh. The wound had bled surprisingly little, leaving only a small pool of blackened blood.
Saunière's left index finger was also bloody, apparently having been dipped into the wound to create the most unsettling aspect of his own macabre deathbed; using his own blood as ink, and employing his own naked abdomen as a canvas, Saunière had drawn a simple symbol on his flesh—five straight lines that intersected to form a five-pointed star.
The pentacle.
The bloody star, centered on Saunière's navel, gave his corpse a distinctly ghoulish aura. The photo Langdon had seen was chilling enough, but now, witnessing the scene in person, Langdon felt a deepening uneasiness.
He did this to himself.
“Mr. Langdon?” Fache's dark eyes settled on him again.
“It's a pentacle,” Langdon offered, his voice feeling hollow in the huge space. “One of the oldest symbols on earth. Used over four thousand years before Christ.”
“And what does it mean?”
Langdon always hesitated when he got this question. Telling someone what a symbol “meant” was like telling them how a song should make them feel—it was different for all people. A white Ku Klux Klan headpiece conjured images of hatred and racism in the United States, and yet the same costume carried a meaning of religious faith in Spain.
“Symbols carry different meanings in different settings,” Langdon said. “Primarily, the pentacle is a pagan religious symbol.”
Fache nodded. “Devil worship.”
“No,” Langdon corrected, immediately realizing his choice of vocabulary should have been clearer.
Nowadays, the term
pagan
had become almost synonymous with devil worship—a gross misconception. The word's roots actually reached back to the Latin
paganus,
meaning country-dwellers. “Pagans” were literally unindoctrinated country-folk who clung to the old, rural religions of Nature worship. In fact, so strong was the Church's fear of those who lived in the rural
villes
that the once innocuous word for “villager”—
villain
—came to mean a wicked soul.
“The pentacle,” Langdon clarified, “is a pre-Christian symbol that relates to Nature worship. The ancients envisioned their world in two halves—masculine and feminine. Their gods and goddesses worked to keep a balance of power. Yin and yang. When male and female were balanced, there was harmony in the world. When they were unbalanced, there was chaos.” Langdon motioned to Saunière's stomach. “This pentacle is representative of the
female
half of all things—a concept religious historians call the ‘sacred feminine' or the ‘divine goddess.' Saunière, of all people, would know this.”
“Saunière drew a
goddess
symbol on his stomach?”
Langdon had to admit, it seemed odd. “In its most specific interpretation, the pentacle symbolizes Venus—the goddess of female sexual love and beauty.”
Fache eyed the naked man, and grunted.
“Early religion was based on the divine order of Nature. The goddess Venus and the planet Venus were one and the same. The goddess had a place in the nighttime sky and was known by many names—Venus, the Eastern Star, Ishtar, Astarte—all of them powerful female concepts with ties to Nature and Mother Earth.”
Fache looked more troubled now, as if he somehow preferred the idea of devil worship.
Langdon decided not to share the pentacle's most astonishing property—the
graphic
origin of its ties to Venus. As a young astronomy student, Langdon had been stunned to learn the planet Venus traced a
perfect
pentacle across the ecliptic sky every four years. So astonished were the ancients to observe this phenomenon, that Venus and her pentacle became symbols of perfection, beauty, and the cyclic qualities of sexual love. As a tribute to the magic of Venus, the Greeks used her four-year cycle to organize their Olympiads. Nowadays, few people realized that the four-year schedule of modern Olympic Games still followed the cycles of Venus. Even fewer people knew that the five-pointed star had almost become the official Olympic seal but was modified at the last moment—its five points exchanged for five intersecting rings to better reflect the games' spirit of inclusion and harmony.
“Mr. Langdon,” Fache said abruptly. “Obviously, the pentacle must
also
relate to the devil. Your American horror movies make that point clearly.”
Langdon frowned.
Thank you, Hollywood
. The five-pointed star was now a virtual cliché in Satanic serial killer movies, usually scrawled on the wall of some Satanist's apartment along with other alleged demonic symbology. Langdon was always frustrated when he saw the symbol in this context; the pentacle's true origins were actually quite godly.
“I assure you,” Langdon said, “despite what you see in the movies, the pentacle's demonic interpretation is historically inaccurate. The original feminine meaning is correct, but the symbolism of the pentacle has been distorted over the millennia. In this case, through bloodshed.”
“I'm not sure I follow.”
Langdon glanced at Fache's crucifix, uncertain how to phrase his next point. “The Church, sir. Symbols are very resilient, but the pentacle was altered by the early Roman Catholic Church. As part of the Vatican's campaign to eradicate pagan religions and convert the masses to Christianity, the Church launched a smear campaign against the pagan gods and goddesses, recasting their divine symbols as evil.”
“Go on.”
“This is very common in times of turmoil,” Langdon continued. “A newly emerging power will take over the existing symbols and degrade them over time in an attempt to erase their meaning. In the battle between the pagan symbols and Christian symbols, the pagans lost; Poseidon's trident became the devil's pitchfork, the wise crone's pointed hat became the symbol of a witch, and Venus's pentacle became a sign of the devil.” Langdon paused. “Unfortunately, the United States military has also perverted the pentacle; it's now our foremost symbol of war. We paint it on all our fighter jets and hang it on the shoulders of all our generals.”
So much for the goddess of love and beauty
.
“Interesting.” Fache nodded toward the spread-eagle corpse. “And the positioning of the body? What do you make of that?”
Langdon shrugged. “The position simply reinforces the reference to the pentacle and sacred feminine.”
Fache's expression clouded. “I beg your pardon?”
“Replication. Repeating a symbol is the simplest way to strengthen its meaning. Jacques Saunière positioned himself in the shape of a five-pointed star.”
If one pentacle is good, two is better
.
Fache's eyes followed the five points of Saunière's arms, legs, and head as he again ran a hand across his slick hair. “Interesting analysis.” He paused. “And the
nudity?
” He grumbled as he spoke the word, sounding repulsed by the sight of an aging male body. “Why did he remove his clothing?”
Damned good question,
Langdon thought. He'd been wondering the same thing ever since he first saw the Polaroid. His best guess was that a naked human form was yet another endorsement of Venus—the goddess of human sexuality. Although modern culture had erased much of Venus's association with the male/female physical union, a sharp etymological eye could still spot a vestige of Venus's original meaning in the word “venereal.” Langdon decided not to go there.