The Name of the Rose (22 page)

“But the Fraticelli are heretics!” the abbot interrupted sharply. “They do not confine themselves to sustaining the poverty of Christ and the apostles, a doctrine that—though I cannot bring myself to share it—can be usefully opposed to the haughtiness of Avignon. The Fraticelli derive from that doctrine a practical syllogism: they infer a right to revolution, to looting, to the perversion of behavior.”

“But which Fraticelli?”

“All, in general. You know they are stained with unmentionable crimes, they do not recognize matrimony, they deny hell, they commit sodomy, they embrace the Bogomil heresy of the ordo Bulgariae and the ordo Drygonthie. . . .”

“Please,” William said, “do not mix things that are separate! You speak as if the Fraticelli, Patarines, Waldensians, Catharists, and within these the Bogomils of Bulgaria and the heretics of Dragovitsa, were all the same thing!”

“They are,” the abbot said sharply, “they are because they are heretics, and they are because they jeopardize the very order of the civilized world, as well as the order of the empire you seem to me to favor. A hundred or more years ago the followers of Arnold of Brescia set fire to the houses of the nobles and the cardinals, and these were the fruits of the Lombard heresy of the Patarines.”

“Abo,” William said, “you live in the isolation of this splendid and holy abbey, far from the wickedness of the world. Life in the cities is far more complex than you believe, and there are degrees, you know, also in error and in evil. Lot was much less a sinner than his fellow citizens who conceived foul thoughts also about the angels sent by God, and the betrayal of Peter was nothing compared with the betrayal of Judas: one, indeed, was forgiven, the other not. You cannot consider Patarines and Catharists the same thing. The Patarines were a movement to reform behavior within the laws of Holy Mother Church. They wanted always to improve the ecclesiastics' behavior.”

“Maintaining that the sacraments should not be received from impure priests . . .”

“And they were mistaken, but it was their only error of doctrine. They never proposed to alter the law of God. . . .”

“But the Patarine preaching of Arnold of Brescia, in Rome, more than two hundred years ago, drove the mob of rustics to burn the houses of the nobles and the cardinals.”

“Arnold tried to draw the magistrates of the city into his reform movement. They did not follow him, and he found support among the crowds of the poor and the outcast. He was not responsible for the violence and the anger with which they responded to his appeals for a less corrupt city.”

“The city is always corrupt.”

“The city is the place where today live the people of God, of whom you, we, are the shepherds. It is the place of scandal in which the rich prelates preach virtue to poor and hungry people. The Patarine disorders were born of this situation. They are sad, but not incomprehensible. The Catharists are something else. That is an Oriental heresy, outside the doctrine of the church. I don't know whether they really commit or have committed the crimes attributed to them. I know they reject matrimony, they deny hell. I wonder whether many acts they have not committed have been attributed to them only because of the ideas (surely unspeakable) they have upheld.”

“And you tell me that the Catharists have not mingled with the Patarines, and that both are not simply two of the faces, the countless faces, of the same demoniacal phenomenon?”

“I say that many of these heresies, independently of the doctrines they assert, encounter success among the simple because they suggest to such people the possibility of a different life. I say that very often the simple do not know much about doctrine. I say that often hordes of simple people have confused Catharist preaching with that of the Patarines, and these together with that of the Spirituals. The life of the simple, Abo, is not illuminated by learning and by the lively sense of distinctions that makes us wise. And it is haunted by illness and poverty, tongue-tied by ignorance. Joining a heretical group, for many of them, is often only another way of shouting their own despair. You may burn a cardinal's house because you want to perfect the life of the clergy, but also because you believe that the hell he preaches does not exist. It is always done because on earth there does exist a hell, where lives the flock whose shepherds we no longer are. But you know very well that, just as they do not distinguish between the Bulgarian church and the followers of the priest Liprando, so often the imperial authorities and their supporters did not distinguish between Spirituals and heretics. Not infrequently, imperial forces, to combat their adversaries, encouraged Catharist tendencies among the populace. In my opinion they acted wrongly. But what I now know is that the same forces often, to rid themselves of these restless and dangerous and too ‘simple' adversaries, attributed to one group the heresies of the others, and flung them all on the pyre. I have seen—I swear to you, Abo, I have seen with my own eyes—men of virtuous life, sincere followers of poverty and chastity, but enemies of the bishops, whom the bishops thrust into the hands of the secular arm, whether it was in the service of the empire or of the free cities, accusing these men of sexual promiscuity, sodomy, unspeakable practices—of which others, perhaps, but not they, had been guilty. The simple are meat for slaughter, to be used when they are useful in causing trouble for the opposing power, and to be sacrificed when they are no longer of use.”

“Therefore,” the abbot said, with obvious maliciousness, “were Fra Dolcino and his madmen, and Gherardo Segarelli and those evil murderers, wicked Catharists or virtuous Fraticelli, sodomite Bogomils or Patarine reformers? Will you tell me, William, you who know so much about heretics that you seem one of them, where the truth lies?”

“Nowhere, at times,” William said, sadly.

“You see? You yourself can no longer distinguish between one heretic and another. I at least have a rule. I know that heretics are those who endanger the order that sustains the people of God. And I defend the empire because it guarantees this order for me. I combat the Pope because he is handing the spiritual power over to the bishops of the cities, who are allied with the merchants and the corporations and will not be able to maintain this order. We have maintained it for centuries. And as for the heretics, I also have a rule, and it is summed up in the reply that Arnald Amalaricus, Bishop of Cîteaux, gave to those who asked him what to do with the citizens of Béziers: Kill them all, God will recognize His own.”

William lowered his eyes and remained silent for a while. Then he said, “The city of Béziers was captured and our forces had no regard for dignity of sex or age, and almost twenty thousand people were put to the sword. When the massacre was complete, the city was sacked and burned.”

“A holy war is nevertheless a war.”

“For this reason perhaps there should not be holy wars. But what am I saying? I am here to defend the rights of Louis, who is also putting Italy to the sword. I, too, find myself caught in a game of strange alliances. Strange the alliance between Spirituals and the empire, and strange that of the empire with Marsilius, who seeks sovereignty for the people. And strange the alliance between the two of us, so different in our ideas and traditions. But we have two tasks in common: the success of the meeting and the discovery of a murderer. Let us try to proceed in peace.”

The abbot held out his arms. “Give me the kiss of peace, Brother William. With a man of your knowledge I could argue endlessly about fine points of theology and morals. We must not give way, however, to the pleasure of disputation, as the masters of Paris do. You are right: we have an important task ahead of us, and we must proceed in agreement. But I have spoken of these things because I believe there is a connection. Do you understand? A possible connection—or, rather, a connection others can make—between the crimes that have occurred here and the theses of your brothers. This is why I have warned you, and this is why we must ward off every suspicion or insinuation on the part of the Avignonese.”

“Am I not also to suppose Your Sublimity has suggested to me a line for my inquiry? Do you believe that the source of the recent events can be found in some obscure story dating back to the heretical past of one of the monks?”

The abbot was silent for a few moments, looking at William but allowing no expression to be read on his face. Then he said: “In this sad affair you are the inquisitor. It is your task to be suspicious, even to risk unjust suspicion. Here I am only the general father. And, I will add, if I knew that the past of one of my monks lent itself to wellfounded suspicion, I would myself already have taken care to uproot the unhealthy plant. What I know, you know. What I do not know should properly be brought to light by your wisdom.” He nodded to us and left the church.

 

“The story is becoming more complicated, dear Adso,” William said, frowning. “We pursue a manuscript, we become interested in the diatribes of some overcurious monks and in the actions of other, overlustful ones, and now, more and more insistently, an entirely different trail emerges. The cellarer, then . . . And with the cellarer that strange animal Salvatore also arrived here. . . . But now we must go and rest, because we plan to stay awake during the night.”

“Then you still mean to enter the library tonight? You are not going to abandon that first trail?”

“Not at all. Anyway, who says the two trails are separate? And finally, this business of the cellarer could merely be a suspicion of the abbot's.”

He started toward the pilgrims' hospice. On reaching the threshold, he stopped and spoke, as if continuing his earlier remarks.

“After all, the abbot asked me to investigate Adelmo's death when he thought that something unhealthy was going on among his young monks. But now that the death of Venantius arouses other suspicions, perhaps the abbot has sensed that the key to the mystery lies in the library, and there he does not wish any investigating. So he offers me the suggestion of the cellarer, to distract my attention from the Aedificium. . . .”

“But why would he not want—”

“Don't ask too many questions. The abbot told me at the beginning that the library was not to be touched. He must have his own good reasons. It could be that he is involved in some matter he thought unrelated to Adelmo's death, and now he realizes the scandal is spreading and could also touch him. And he doesn't want the truth to be discovered, or at least he doesn't want me to be the one who discovers it. . . .”

“Then we are living in a place abandoned by God,” I said, disheartened.

“Have you found any places where God would have felt at home?” William asked me, looking down from his great height.

Then he sent me to rest. As I lay on my pallet, I concluded that my father should not have sent me out into the world, which was more complicated than I had thought. I was learning too many things.

“Salva me ab ore leonis,” I prayed as I fell asleep.

In which, though the chapter is short, old Alinardo says very interesting things about the labyrinth and about the way to enter it.

 

I woke when it was almost tolling the hour for the evening meal. I felt dull and somnolent, for daytime sleep is like the sin of the flesh: the more you have the more you want, and yet you feel unhappy, sated and unsated at the same time. William was not in his cell; obviously he had risen much earlier. I found him, after a brief search, coming out of the Aedificium. He told me he had been in the scriptorium, leafing through the catalogue and observing the monks at work, while trying to approach Venantius's desk and resume his inspection. But for one reason or another, each monk seemed bent on keeping him from searching among those papers. First Malachi had come over to him, to show him some precious illuminations. Then Benno had kept him busy on trifling pretexts. Still later, when he had bent over to resume his examination, Berengar had begun hovering around him, offering his collaboration.

Finally, seeing that my master appeared seriously determined to look into Venantius's things, Malachi told him outright that, before rummaging among the dead man's papers, he ought perhaps to obtain the abbot's authorization; that he himself, even though he was the librarian, had refrained, out of respect and discipline, from looking; and that in any case, as William had requested, no one had approached that desk, and no one would approach it until the abbot gave instructions. William realized it was not worth engaging in a test of strength with Malachi, though all that stir and those fears about Venantius's papers had of course increased his desire to become acquainted with them. But he was so determined to get back in there that night, though he still did not know how, that he decided not to create incidents. He was harboring, however, thoughts of retaliation, which, if they had not been inspired as they were by a thirst for truth, would have seemed very stubborn and perhaps reprehensible.

Before entering the refectory, we took another little walk in the cloister, to dispel the mists of sleep in the cold evening air. Some monks were still walking there in meditation. In the garden opening off the cloister we glimpsed old Alinardo of Grottaferrata who, by now feeble of body, spent a great part of his day among the trees, when he was not in church praying. He seemed not to feel the cold, and he was sitting in the outer porch.

William spoke a few words of greeting to him, and the old man seemed happy that someone should spend time with him.

“A peaceful day,” William said.

“By the grace of God,” the old man answered.

“Peaceful in the heavens, but grim on earth. Did you know Venantius well?”

“Venantius who?” the old man said. Then a light flashed in his eyes. “Ah, the dead boy. The beast is roaming about the abbey. . . .”

“What beast?”