The Name of the Rose (30 page)

“An acute reply, Adso. In fact, I have worked out this proposition: equal thickness corresponds necessarily to equal power of vision. I have posited it because on other occasions I have had individual insights of the same type. To be sure, anyone who tests the curative property of herbs knows that individual herbs of the same species have equal effects of the same nature on the patient, and therefore the investigator formulates the proposition that every herb of a given type helps the feverish, or that every lens of such a type magnifies the eye's vision to the same degree. The science Bacon spoke of rests unquestionably on these propositions. You understand, Adso, I must believe that my proposition works, because I learned it by experience; but to believe it I must assume there are universal laws. Yet I cannot speak of them, because the very concept that universal laws and an established order exist would imply that God is their prisoner, whereas God is something absolutely free, so that if He wanted, with a single act of His will He could make the world different.”

“And so, if I understand you correctly, you act, and you know why you act, but you don't know why you know that you know what you do?”

I must say with pride that William gave me a look of admiration. “Perhaps that's it. In any case, this tells you why I feel so uncertain of my truth, even if I believe in it.”

“You are more mystical than Ubertino!” I said spitefully.

“Perhaps. But as you see, I work on things of nature. And in the investigation we are carrying out, I don't want to know who is good or who is wicked, but who was in the scriptorium last night, who took the eyeglasses, who left traces of a body dragging another body in the snow, and where Berengar is. These are facts. Afterward I'll try to connect them—if it's possible, for it's difficult to say what effect is produced by what cause. An angel's intervention would suffice to change everything, so it isn't surprising that one thing cannot be proved to be the cause of another thing. Even if one must always try, as I am doing.”

“Yours is a difficult life,” I said.

“But I found Brunellus,” William cried, recalling the horse episode of two days before.

“Then there is an order in the world!” I cried, triumphant.

“Then there is a bit of order in this poor head of mine,” William answered.

At this point Nicholas came back with an almost finished fork, holding it up victoriously.

“And when this fork is on my poor nose,” William said, “perhaps my poor head will be even more orderly.”

A novice came to say the abbot wished to see William, and was waiting for him in the garden. As we started off, William slapped his forehead, as if remembering only at this point something he had forgotten.

“By the way,” he said, “I've deciphered Venantius's cabalistic signs.”

“All of them? When?”

“While you were asleep. And it depends on what you mean by ‘all.' I've deciphered the signs that the flame caused to appear, the ones you copied out. The notes in Greek must wait till I have new lenses.”

“Well? Was it the secret of the finis Africae?”

“Yes, and the key was fairly easy. At his disposal Venantius had the twelve signs of the zodiac and eight other signs: for the five planets, the two luminaries, and the earth. Twenty signs in all. Enough to associate with them the letters of the Latin alphabet, since you can use the same letter to express the sound of the two initials of ‘unum' and ‘velut.' The order of the letters, we know. What could be the order of the signs, then? I thought of the order of the heavens, placing the zodiacal quadrant at the far edge. So, then: Earth, Moon, Mercury, Venus, Sun, etc., and, afterward, the signs of the zodiac in their traditional sequence, as Isidore of Seville classifies them, beginning with Aries and the vernal equinox, ending with Pisces. Now, if you try this key, Venantius's message takes on a meaning.”

He showed me the parchment, on which he had transcribed the message in big Latin letters: “Secretum finis Africae manus supra idolum age primum et septimum de quatuor.”

“Is that clear?” he asked.

“The hand over the idol works on the first and the seventh of the four . . .” I repeated, shaking my head. “It isn't clear at all!”

“I know. First of all we have to know what Venantius meant by ‘idolum.' An image, a ghost, a figure? And then what can this ‘four' be that has a ‘first' and a ‘seventh'? And what is to be done with them? Move them, push them, pull them?”

“So we know nothing and we are still where we started,” I said, with great dismay.

William stopped and looked at me with an expression not entirely benevolent. “My boy,” he said, “you have before you a poor Franciscan who, with his modest learning and what little skill he owes to the infinite power of the Lord, has succeeded in a few hours in deciphering a secret code whose author was sure would prove sealed to all save himself . . . and you, wretched illiterate rogue, dare say we are still where we started?”

I apologized very clumsily. I had wounded my master's vanity, and yet I knew how proud he was of the speed and accuracy of his deductions. William truly had performed a job worthy of admiration, and it was not his fault if the crafty Venantius not only had concealed his discovery behind an obscure zodiacal alphabet, but had further devised an undecipherable riddle.

“No matter, no matter, don't apologize,” William interrupted me. “After all, you're right. We still know too little. Come along.”

 

The abbot was waiting
for us with a grim, worried look. He was holding a paper in his hand.

“I have just received a letter from the abbot of Conques,” he said. “He discloses the name of the man to whom John has entrusted the command of the French soldiers and the responsibility for the safety of the legation. He is not a man of arms, he is not a man of the court, and he will be at the same time a member of the legation.”

“A rare combination of different qualities,” William said uneasily. “Who is it?”

“Bernard Gui, or Bernardo Guidoni, whichever you choose to call him.”

William made an ejaculation in his own language that I didn't understand, nor did the abbot understand it, and perhaps it was best for us both, because the word William uttered had an obscene hissing sound.

“I don't like this,” he added at once. “For years Bernard was the scourge of heretics in the Toulouse area, and he has written a
Practica officii inquisitionis heretice pravitatis
for the use of those who must persecute and destroy Waldensians, Beghards, Fraticelli, and Dolcinians.”

“I know. I am familiar with the book; remarkably learned.”

“Remarkably learned,” William conceded. “He's devoted to John, who in recent years has assigned him many missions in Flanders and here in northern Italy. And even when he was named Bishop of Galicia, he was never seen in his diocese but continued his activity as inquisitor. I thought he had now retired to the bishopric of Lodève, but apparently John is recalling him to duty, right here in northern Italy. But why Bernard, of all people, and why with a command of soldiers . . . ?”

“There is an answer,” the abbot said, “and it confirms all the fears I expressed to you yesterday. You know well—even if you will not admit it to me—that the positions on the poverty of Christ and of the church sustained by the chapter of Perugia, though supported by an abundance of theological arguments, are the same ones that many heretical movements sustain, much less prudently and in a much less orthodox fashion. It does not take much to demonstrate that the positions of Michael of Cesena, espoused by the Emperor, are the same as those of Ubertino and Angelus Clarenus. And up to this point, the two legations will concur. But Gui could do more, and he has the skill: he will try to insist that the theses of Perugia are the same as those of the Fraticelli, or the Pseudo Apostles.”

“This was foreseen. I mean, we knew that things would come to this, even without Bernard's presence. At most Bernard will act more effectively than so many of those inept men of the curia, and the debate with him will necessarily be more subtle.”

“Yes,” the abbot said, “but at this point we come up against the question raised yesterday. If by tomorrow we have not discovered the person guilty of two, perhaps three, crimes, I must allow Bernard to exercise control over the abbey's affairs. I cannot conceal from a man invested with the power Bernard will have (and because of our mutual agreement, we must not forget) that here in the abbey inexplicable events have taken place, are still taking place. Otherwise, the moment he finds out, the moment (God forbid) some new mysterious event happens, he will have every right to cry betrayal. . . .”

“True,” William murmured, worried. “But there is nothing to be done. Perhaps it will be a good thing: Bernard occupied with the assassin will have less time to participate in the debate.”

“Bernard occupied with discovering the murderer will be a thorn in the side of my authority; remember that. This murky business obliges me for the first time to surrender a part of my power within these walls, and it is a new turn in the history not only of this abbey but of the Cluniac order itself. I would do anything to avoid it. Where is Berengar? What has happened to him? What are you doing?”

“I am only a monk who, a long time ago, conducted some effective inquisitorial investigations. You know that the truth is not to be found in two days. And after all, what power have you granted me? May I enter the library? May I ask all the questions I wish?”

“I see no connection between the crimes and the library,” the abbot said angrily.

“Adelmo was an illuminator, Venantius a translator, Berengar the assistant librarian . . .” William explained patiently.

“In this sense all sixty monks have something to do with the library, as they have with the church. Why not investigate the church, then? Brother William, you are conducting an inquiry at my behest and within the limits I have established. For the rest, within this girdle of walls I am the only master after God, and by His grace. And this will hold true for Bernard as well. In any event,” he added, in a milder tone, “Bernard may not necessarily be coming here specifically for the meeting. The abbot of Conques writes me that the Pope has asked Cardinal Bertrand del Poggetto to come up from Bologna and assume command of the papal legation. Perhaps Bernard is coming here to meet the cardinal.”

“Which, in a broader perspective, would be worse. Bertrand is the scourge of heretics in central Italy. This encounter between the two champions of the battle against heretics may herald a vaster offensive in the country, eventually against the whole Franciscan movement. . . .”

“And of this we will promptly inform the Emperor,” the abbot said, “but in this case the danger would not be immediate. We will be alert. Good-bye.”

William remained silent a moment as the abbot departed. Then he said to me: “First of all, Adso, we must try not to let ourselves be overcome by haste. Things cannot be solved rapidly when so many small, individual experiences have to be put together. I am going back to the laboratory, because in addition to keeping me from reading the manuscript, being without my lenses also makes it pointless for me to return tonight to the library.”

At that moment Nicholas of Morimondo came running toward us, bearer of very bad tidings. While he was trying to grind more finely the best lens, the one on which William had based such hope, it had broken. And another, which could perhaps have replaced it, had cracked as he was trying to insert it into the fork. Nicholas, disconsolately, pointed to the sky. It was already the hour of vespers, and darkness was falling. For that day no more work could be done. Another day lost, William acknowledged bitterly, suppressing (as he confessed to me afterward) the temptation to strangle the master glazier, though Nicholas was already sufficiently humiliated.

We left him to his humiliation and went to inquire about Berengar. Naturally, no one had found him.

We felt we had reached a dead end. We strolled awhile in the cloister, uncertain what to do next. But soon I saw William was lost in thought, staring into the air, as if he saw nothing. A bit earlier he had taken from his habit a twig of those herbs that I had seen him gather weeks before, and he was chewing it as if it gave him a kind of calm stimulus. In fact, he seemed absent, but every now and then his eyes brightened as if in the vacuum of his mind a new idea had kindled; then he would plunge once more into that singular and active hebetude of his. All of a sudden he said, “Of course, we could . . .”

“What?” I asked.

“I was thinking of a way to get our bearings in the labyrinth. It is not simple, but it would be effective. . . . After all, the exit is in the east tower: this we know. Now, suppose that we had a machine that tells us where north is. What would happen?”

“Naturally, we would have only to turn to our right and we would be heading east. Or else it would suffice to go in the opposite direction and we would know we were going toward the south tower. But, even assuming such magic existed, the labyrinth is in fact a labyrinth, and as soon as we headed east we would come upon a wall that would prevent us from going straight, and we would lose our way again . . .” I observed.

“Yes, but the machine I am talking about would
always
point north, even if we had changed our route, and at every point it would tell us which way to turn.”

“It would be marvelous. But we would have to have this machine, and it would have to be able to recognize north at night and indoors, without being able to see the sun or the stars. . . . And I believe not even your Bacon possessed such a machine.” I laughed.

“But you are wrong,” William said, “because a machine of the sort has been constructed, and some navigators have used it. It doesn't need the stars or the sun, because it exploits the power of a marvelous stone, like the one we saw in Severinus's infirmary, the one that attracts iron. And it was studied by Bacon and by a Picard wizard, Pierre of Maricourt, who described its many uses.”