The Name of the Rose

NIGHT

We found ourselves on the threshold of a room similar in shape to the other three heptagonal blind rooms, dominated by a strong musty odor, as of mildewed books. The lamp, which I held up high, first illuminated the vault; then, as I moved my arm downward, to right and left, the flame cast a vague light on the distant shelves along the walls. Finally, in the center, we saw a table covered with papers, and behind the table a seated figure, who seemed to be waiting for us in the darkness, immobile, if he was still alive. Even before the light revealed his face, William spoke.

“Happy night, venerable Jorge,” he said. “Were you waiting for us?”

The lamp now, once we had taken a few steps forward, illuminated the face of the old man, looking at us as if he could see.

“Is that you, William of Baskerville?” he asked. “I have been waiting for you since this afternoon before vespers, when I came and closed myself in here. I knew you would arrive.”

“And the abbot?” William asked. “Is he the one making that noise in the secret stairway?”

Jorge hesitated for a moment. “Is he still alive?” he asked. “I thought he would already have suffocated.”

“Before we start talking,” William said, “I would like to save him. You can open from this side.”

“No,” Jorge said wearily, “not any longer. The mechanism is controlled from below, by pressing on the plaque, and up here a lever snaps, which opens a door back there, behind that case.” He nodded over his shoulder. “Next to the case you could see a wheel with some counterweights, which controls the mechanism from up here. But when I heard the wheel turning, a sign that Abo had entered down below, I yanked at the rope that holds the weights, and the rope broke. Now the” passage is closed on both sides, and you could never repair that device. The abbot is dead.”

“Why did you kill him?”

“Today, when he sent for me, he told me that thanks to you he had discovered everything. He did not yet know what I had been trying to protect he has never precisely understood the treasures and the ends of the library. He asked me to explain what he did not know. He wanted the finis Africae to be opened. The Italians had asked him to put an end to what they call the mystery kept alive by me and my predecessors. They are driven by the lust for new things…”

“And you no doubt promised him you would come here and put an end to your life as you had put an end to the lives of the others, in such a way that the abbey’s honor would be saved and no one would know anything. Then you told him the way to come, later, and check. But instead you waited for him, to kill him. Didn’t you think he might enter through the mirror?”

“No, Abo is too short; he would never have been able to reach the verse by himself. I told him about the other passage, which I alone still knew. It is the one I used for so many years, because it was simpler in the darkness. I had only to reach the chapel, then follow the bones of the dead to the end of the passage.”

“So you had him come here, knowing you would kill him…”

“I could no longer trust him. He was frightened. He had become famous because at Fossanova he managed to get a body down some circular stairs. Undeserved glory. Now he is dead because he was unable to climb his own stairway.”

“You have been using it for forty years. When you realized you were going blind and would no longer be able to control the library, you acted shrewdly. You had a man you could trust elected abbot; and as librarian you first had him name Robert of Bobbio, whom you could direct as you liked, and then Malachi, who needed your help and never took a step without consulting you. For forty years you have been master of this abbey. This is what the Italian group realized, this is what Alinardo kept repeating, but no one would listen to him because they considered him mad by now. Am I right? But you were still awaiting me, and you couldn’t block the mirror entrance, because the mechanism is set in the wall. Why were you waiting for me? How could you be sure I would arrive?” William asked, but from his tone it was clear he had already guessed the answer and was expecting it as a reward for his own skill.

“From the first day I realized you would understand. From your voice, from the way you drew me to debate on a subject I did not want mentioned. You were better than the others: you would have arrived at the solution no matter what. You know that it suffices to think and to reconstruct in one’s own mind the thoughts of the other. And then I heard you were asking the other monks questions, all of them the right ones. But you never asked questions about the library, as if you already knew its every secret. One night I came and knocked at your cell, and you were not in. You had to be here. Two lamps had disappeared from the kitchen,. I heard a servant say. And finally, when Severinus came to talk to you about a book the other day in the narthex, I was sure you were on my trail.”

“But you managed to get the book away from me. You went to Malachi, who had had no idea of the situation. In his jealousy, the fool was still obsessed with the idea that Adelmo had stolen his beloved Berengar, who by then craved younger flesh. Malachi didn’t understand what Venantius had to do with this business, and you confused his thinking even further. You probably told him Berengar had been intimate with Severinus, and as a reward Severinus had given him a book from the finis Africae; I don’t know exactly what you told him. Crazed with jealousy, Malachi went to Severinus and killed him. Then he didn’t have time to hunt for the book you had described to him, because the cellarer arrived. Is that what happened?”

“More or less.”

“But you didn’t want Malachi to die. He had probably never looked at the books of the finis Africae, for he trusted you, respected your prohibitions. He confined himself to arranging the herbs at evening to frighten any intruders. Severinus supplied him with them. This is why Severinus let Malachi enter the infirmary the other day: it was his regular visit to collect the fresh herbs he prepared daily, by the abbot’s order. Have I guessed?”

“You have guessed. I did not want Malachi to die. I told him to find the book again, by whatever means, and bring it back here without opening it. I told him it had the power of a thousand scorpions. But for the first time the madman chose to act on his own initiative. I did not want him to die: he was a faithful agent. But do not repeat to me what you know: I know that you know. I do not want to feed your pride; you already see to that on your own. I heard you this morning in the scriptorium questioning Benno about the Coena Cypriani. You were very close to the truth. I do not know how you discovered the secret of the mirror, but when I learned from the abbot that you had mentioned the finis Africae, I was sure you would come shortly. This is why I was waiting for you. So, now, what do you want?”

“I want,” William said, “to see the last manuscript of the bound volume that contains an Arabic text, a Syriac one, and an interpretation or a transcription of the Coena Cypriani. I want to see that copy in Greek, made perhaps by an Arab, or by a Spaniard, that you found when, as assistant to Paul of Rimini, you arranged to be sent back to your country to collect the finest manuscripts of the Apocalypse in Leon and Castile, a booty that made you famous and respected here in the abbey and caused you to win the post of librarian, which rightfully belonged to Alinardo, ten years your senior. I want to see that Greek copy written on linen paper, which was then very rare and was manufactured in Silos, near Burgos, your home. I want to see the book you stole there after reading it, to keep others from reading it, and you hid it here, protecting it cleverly, and you did not destroy it because a man like you does not destroy a book, but simply guards it and makes sure no one touches it. I want to see the second book of the Poetics of Aristotle, the book everyone has believed lost or never written, and of which you hold perhaps the only copy”

“What a magnificent librarian you would have been, William,” Jorge said, with a tone at once admiring and regretful. “So you know everything. Come, I believe there is a stool on your side of the table. Sit. Here is your prize.”

William sat and put down the lamp, which I had handed him, illuminating Jorge’s face from below. The old man took a volume that lay before him and passed it to William. I recognized the binding: it was the book I had opened in the infirmary, thinking it an Arabic manuscript.

“Read it, then, leaf through it, William,” Jorge said. “You have won.”

William looked at the volume but did not touch it. From his habit he took a pair of gloves, not his usual mitts with the fingertips exposed, but the ones Severinus was wearing when we found him dead. Slowly he opened the worn and fragile binding. I came closer and bent over his shoulder. Jorge, with his sensitive hearing, caught the noise I made. “Are you here, too, boy?” he said. “I will show it to you, too … afterward.”

William rapidly glanced over the first pages. “It is an Arabic manuscript on the sayings of some fool, according to the catalogue,” he said. “What is it?”

“Oh, silly legends of the infidels, which hold that fools utter clever remarks that amaze even their priests and delight their caliphs …”

“The second is a Syriac manuscript, but according to the catalogue it is the translation of a little Egyptian book on alchemy. How does it happen to be in this collection?”

“It is an Egyptian work from the third century of our era. Coherent with the work that follows, but less dangerous. No one would lend an ear to the ravings of an African alchemist. He attributes the creation of the world to divine laughter…” He raised his face and recited, with the prodigious memory of a reader who for forty years now had been repeating to himself things read when he still had the gift of sight: “ ‘The moment God laughed seven gods were born who governed the world, the moment he burst out laughing light appeared, at his second laugh appeared water, and on the seventh day of his laughing appeared the soul…’ Folly. Likewise the work that comes after, by one of the countless idiots who set themselves to glossing the Coena … But these are not what interest you.”

William, in fact, had rapidly passed over the pages and had come to the Greek text. I saw immediately that the pages were of a different, softer material, the first almost worn away, with a part of the margin consumed, spattered with pale stains, such as time and dampness usually produce on other books. William read the opening lines, first in Greek, then translating into Latin, and then he continued in this language so that I, too, could learn how the fatal book began:

In the first book we dealt with tragedy and saw how, by arousing pity and fear, it produces catharsis, the purification of those feelings. As we promised, we will now deal with comedy (as well as with satire and mime) and see how, in inspiring the pleasure of the ridiculous, it arrives at the purification of that passion. That such passion is most worthy of consideration we have already said in the book on the soul, inasmuch as — alone among the animals — man is capable of laughter. We will then define the type of actions of which comedy is the mimesis, then we will examine the means by which comedy excites laughter, and these means are actions and speech. We will show how the ridiculousness of actions is born from the likening of the best to the worst and vice versa, from arousing surprise through deceit, from the impossible, from violation of the laws of nature, from the irrelevant and the inconsequent, from the debasing of the characters, from the use of comical and vulgar pantomime, from disharmony, from the choice of the least worthy things. We will then show how the ridiculousness of speech is born from the misunderstandings of similar words for different things and different words for similar things, from garrulity and repetition, from play on words, from diminutives, from errors of pronunciation, and from barbarisms.

William translated with some difficulty, seeking the right words, pausing now and then. As he translated he smiled, as if he recognized things he was expecting to find. He read the first page aloud, then stopped, as if he were not interested in knowing more, and rapidly leafed through the following pages. But after a few pages he encountered resistance, because near the upper corner of the side edge, and along the top, some pages had stuck together, as happens when the damp and deteriorating papery substance forms a kind of sticky paste. Jorge realized that the rustle of pages had ceased, and he urged William on.

“Go on, read it, leaf through it. It is yours, you have earned it.”

William laughed, seeming rather amused. “Then it is not true that you consider me so clever, Jorge! You cannot see: I have gloves on. With my fingers made clumsy like this, I cannot detach one page from the next. I should proceed with bare hands, moistening my fingers with my tongue, as I happened to do this morning while reading in the scriptorium, so that suddenly that mystery also became clear to me. And I should go on leafing like that until a good portion of the poison had passed to my mouth. I am speaking of the poison that you, one day long ago, took from the laboratory of Severinus. Perhaps you were already worried then, because you had heard someone in the scriptorium display curiosity, either about the finis Africae or about the lost book of Aristotle, or about both. I believe you kept the ampoule for a long time, planning to use it the moment you sensed danger. And you sensed that days ago, when Venantius came too close to the subject of this book, and at the same time Berengar, heedless, vain, trying to impress Adelmo, showed he was less secretive than you had hoped. So you came and set your trap. Just in time, because a few nights later Venantius got in, stole the book, and avidly leafed through it, with an almost physical voracity. He soon felt ill and ran to seek help in the kitchen. Where he died. Am I mistaken?

“No. Go on.”

“The rest is simple. Berengar finds Venantius’s body in the kitchen, fears there will be an inquiry, because, after all, Venantius got into the Aedificium at night thanks to Berengar’s prior revelation to Adelmo. He doesn’t know what to do; he loads the body on his shoulders and flings it into the jar of blood, thinking everyone will be convinced Venantius drowned.”

“And how do you know that was what happened?”

“You know it as well. I saw how you reacted when they found a cloth stained with Berengar’s blood. With that cloth the foolhardy man had wiped his hands after putting Venantius in the jar. But since Berengar had disappeared, he could only have disappeared with the book, which by this point had aroused his curiosity, too. And you were expecting him to be found somewhere, not bloodstained but poisoned. The rest is clear. Severinus finds the book, because Berengar went first to the infirmary to read it, safe from indiscreet eyes. Malachi, at your instigation, kills Severinus, then dies himself when he comes back here to discover what was so forbidden about the object that had made him a murderer. And thus we have an explanation for all the corpses… What a fool …”

“Who?”

“I. Because of a remark of Alinardo’s, I was convinced the series of crimes followed the sequence of the seven trumpets of the Apocalypse. Hail for Adelmo, and his death was a suicide. Blood for Venantius, and there it had been a bizarre notion of Berengar’s; water for Berengar himself, and it had been a random act; the third part of the sky for Severinus, and Malachi had struck him with the armillary sphere because it was the only thing he found handy. And finally scorpions for Malachi … Why did you tell him that the book had the power of a thousand scorpions?”

“Because of you. Alinardo had told me about his idea, and then I heard from someone that you, too, found it persuasive… I became convinced that a divine plan was directing these deaths, for which I was not responsible. And I told Malachi that if he were to become curious he would perish in accordance with the same divine plan; and so he did.”

“So, then … I conceived a false pattern to interpret the moves of the guilty man, and the guilty man fell in with it. And it was this same false pattern that put me on your trail. Everyone nowadays is obsessed with the book of John, but you seemed to me the one who pondered it most, and not so much because of your speculations about the Antichrist as because you came from the country that has produced the most splendid Apocalypses. One day somebody told me it was you who had brought the most beautiful codices of this book to the library. Then, another day. Alinardo was raving about a mysterious enemy who had been sent to seek books in Silos (my curiosity was piqued when he said this enemy had returned prematurely into the realm of darkness: at first it might have seemed the man he was speaking of had died young, but he was referring to your blindness). Silos is near Burgos, and this morning, in the catalogue, I found a series of acquisitions, all of them Spanish Apocalypses, from the period when you had succeeded or were about to succeed Paul of Rimini. And in that group of acquisitions there was this book also. But I couldn’t be positive of my reconstruction until I learned that the stolen book was on linen paper. Then I remembered Silos, and I was sure. Naturally, as the idea of this book and its venomous power gradually began to take shape, the idea of an apocalyptic pattern began to collapse, though I couldn’t understand how both the book and the sequence of the trumpets pointed to you. But I understood the story of the book better because, directed by the apocalyptic pattern, I was forced more and more to think of you, and your debates about laughter. So that this evening, when I no longer believed in the apocalyptic pattern, I insisted on watching the stables, and in the stables, by pure chance, Adso gave me the key to entering the finis Africae.”

I cannot follow you,” Jorge said. “You are proud to show me how, following the dictates of your reason, you arrived at me, and yet you have shown me you arrived here by following a false reasoning. What do you mean to say to me?”

“To you, nothing. I am disconcerted, that is all. But it is of no matter. I am here.”

“The Lord was sounding the seven trumpets. And you, even in your error, heard a confused echo of that sound.”

“You said this yesterday evening in your sermon. You are trying to convince yourself that this whole story proceeded according to a divine plan, in order to conceal from yourself the fact that you are a murderer.”

“I have killed no one. Each died according to his destiny because of his sins. I was only an instrument.”

“Yesterday you said that Judas also was an instrument. That does not prevent him from being damned.”

“I accept the risk of damnation. The Lord will absolve me, because He knows I acted for His glory. My duty was to protect the library.”

“A few minutes a1o you were ready to kill me, too, and also this boy…”

“You are subtler, but no better than the others.”

“And now what will happen, now that I have eluded the trap?”

“We shall see,” Jorge answered. “I do not necessarily want your death; perhaps I will succeed in convincing you. But first tell me: how did you guess it was the second book of Aristotle?”

“Your anathemas against laughter would surely not have been enough for me, or what little I learned about your argument with the others. At first I didn’t understand their significance. But there were references to a shameless stone that rolls over the plain, and to cicadas that will sing from the ground, to venerable fig trees. I had already read something of the sort: I verified it during these past few days. These are examples that Aristotle used in the first book of the Poetics, and in the Rhetoric. Then I remembered that Isidore of Seville defines comedy as something that tells of stupra virginum et amores meretricum — how shall I put it? — of less than virtuous loves… Gradually this second book took shape in my mind as it had to be. I could tell you almost all of it, without reading the pages that were meant to poison me. Comedy is born from the komai — that is, from the peasant villages — as a joyous celebration after a meal or a feast. Comedy does not tell of famous and powerful men, but of base and ridiculous creatures, though not wicked; and it does not end with the death of the protagonists. It achieves the effect of the ridiculous by showing the defects and vices of ordinary men. Here Aristotle sees the tendency to laughter as a force for good, which can also have an instructive value: through witty riddles and unexpected metaphors, though it tells us things differently from the way they are, as if it were lying, it actually obliges us to examine them more closely, and it makes us say: Ah, this is just how things are, and I didn’t know it. Truth reached by depicting men and the world as worse than they are or than we believe them to be, worse in any case than the epics, the tragedies, lives of the saints have shown them to us. Is that it?”

“Fairly close. You reconstructed it by reading other books?”

“Many of which Venantius was working on. I believe Venantius had been hunting for this book for some time. He must have read in the catalogue the indications I also read, and must have been convinced this was the book he was seeking. But he didn’t know how to enter the finis Africae. When he heard Berengar speak of it with Adelmo, then he was of like a dog on the track of a hare.”

“That is what happened. I understood at once. I realized the moment had come when I would have to defend the library tooth and nail…”

“And you spread the ointment. It must have been a hard task … in the dark…”

“By now my hands see more than your eyes. I had taken a brush from Severinus, and I also used gloves. It was a good idea, was it not? It took you a long time to arrive at it…”

“Yes. I was thinking of a more complex device, a poisoned pin or something of the sort. I must say that your solution was exemplary: the victim poisoned himself when he was alone, and only to the extent that he wanted to read…”

I realized, with a shudder, that at this moment these two men, arrayed in a mortal conflict, were admiring each other, as if each had acted only to win the other’s applause. The thought crossed my mind that he artifices Berengar used to seduce Adelmo, and the simple and natural acts with which the irl had aroused my passion and my desire, were noting compared with the cleverness and mad skill each used to conquer the other, nothing compared with the act of seduction going on before my eyes at that moment, which had unfolded over seven days, each of the two interlocutors making, as it were, mysterious appointments with the other, each secretly aspiring to the other’s approbation, each fearing and hating the other.

“But now tell me,” William was saying, “why? Why did you want to shield this book more than so many others? Why did you hide — though not at the price of crime — treatises on necromancy, pages that may have blasphemed against the name of God, while for these pages you damned your brothers and have damned yourself? There are many other books that speak of coined y, many others that praise laughter. Why did this one fill you with such fear?”

“Because it was by the Philosopher. Every book by that man has destroyed a part of the learning that Christianity had accumulated over the centuries. The fathers had said everything that needed to be known about the power of the Word, but then Boethius had only to gloss the Philosopher and the divine mystery of the Word was transformed into a human parody of categories and syllogism. The book of Genesis says what has to be known about the composition of the cosmos, but it sufficed to rediscover the Physics of the Philosopher to have the universe reconceived in terms of dull and slimy matter, and the Arab Averroes almost convinced everyone of the eternity of the world. We knew everything about the divine names, and the Dominican buried by Abo — seduced by the Philosopher — renamed them, following the proud paths of natural reason. And so the cosmos, which for the Areopagite revealed itself to those who knew how to look up at the luminous cascade of the exemplary first cause, has become a preserve of terrestrial evidence for which they refer to an abstract agent. Before, we used to look to heaven, deigning only a frowning glance at the mire of matter; now we look at the earth, and we believe in the heavens because of earthly testimony. Every word of the Philosopher, by whom now even saints and prophets swear, has overturned the image of the word. But he had not succeeded in overturning the image of God. If this book were to become … had become an object for open interpretation, we would have crossed the last boundary.”

“But what frightened you in this discussion of laughter? You cannot eliminate laughter by eliminating the book.”

“No, to be sure. But laughter is weakness, corruption, the foolishness of our flesh. It is the peasant’s entertainment, the drunkard’s license; even the church in her wisdom has granted the moment of feast, carnival, fair, this diurnal pollution that releases humors and distracts from other desires and other ambitions… Still, laughter remains base, a defense for the simple, a mystery desecrated for the plebeians. The apostle also said as much: it is better to marry than to burn. Rather than rebel against God’s established order, laugh and enjoy your foul parodies of order, at the end of the meal, after you have drained jugs and flasks. Elect the king of fools, lose yourselves in the liturgy of the ass and the pig, play at performing your saturnalia head down… But here, here” — now Jorge struck the table with his finger, near the book William was holding open — “here the function of laughter is reversed, it is elevated to art, the doors of the world of the learned are opened to it, it becomes the object of philosophy, and of perfidious theology… You saw yesterday how the simple can conceive and carry out the most lurid heresies, disavowing the laws of God and the laws of nature. But the church can deal with the heresy of the simple, who condemn themselves on their own, destroyed by their ignorance. The ignorant madness of Dolcino and his like will never cause a crisis in the divine order. He will preach violence and will die of violence, will leave no trace, will be consumed as carnival is consumed, and it does not matter whether during the feast the epiphany of the world upside down will be produced on earth for a brief time. Provided the act is not transformed into plan, provided this vulgar tongue does not find a Latin that translates it. Laughter frees the villein from fear of the Devil, because in the feast of fools the Devil also appears poor and foolish, and therefore controllable. But this book could teach that freeing oneself of the fear of the Devil is wisdom. When he laughs, as the wine gurgles in his throat, the villein feels he is master, because he has overturned his position with respect to his lord; but this book could teach learned men the clever and, from that moment, illustrious artifices that could legitimatize the reversal. Then what in the villein is still, fortunately, an operation of the belly would be transformed into an operation of the brain. That laughter is proper to man is a sign of our limitation, sinners that we are. But from this book many corrupt minds like yours would draw the extreme syllogism, whereby laughter is man’s end! Laughter, for a few moments, distracts the villein from fear. But law is imposed by fear, whose true name is fear of God. This book could strike the Luciferine spark that would set a new fire to the whole world, and laughter would be defined as the new art, unknown even to Prometheus, for canceling fear To the villein who laughs, at that moment, dying does not matter: but then, when the license is past, the liturgy again imposes on him, according to the divine plan, the fear of death. And from this book there could be born the new destructive aim to destroy death through redemption from fear. And what would we be, we sinful creatures, without fear, perhaps the most foresighted, the most loving of the divine gifts? For centuries the doctors and the fathers have, secreted perfumed essences of holy learning to redeem, through the thought of that which is lofty, the wretchedness and temptation of that which is base. And this book — considering comedy a wondrous medicine, with its satire and mime, which would produce the purification of the passions through the enactment of defect, fault, weakness — would induce false scholars to try to redeem the lofty with a diabolical reversal: through the acceptance of the base. This book could prompt the idea that man can wish to have on earth (as your Bacon suggested with regard to natural magic) the abundance of the land of Cockaigne. But this is what we cannot and must not have. Look at the young monks who shamelessly read the parodizing buffoonery of the Coena Cypriani. What a diabolical transfiguration of the Holy Scripture! And yet as they read it they know it is evil. But on the day when the Philosopher’s word would justify the marginal jests of the debauched imagination, or when what has been marginal would leap to the center, every trace of the center would be lost. The people of God would be transformed into an assembly of monsters belched forth from the abysses of the terra incognita, and at that moment the edge of the known world would become the heart of the Christian empire, the Arimaspi on the throne of Peter, Blemmyes in the monasteries, dwarfs with huge bellies and immense heads in charge of the library! Servants laying down the law, we (but you, too, then) obeying, in the absence of any law. A Greek philosopher (whom your Aristotle quotes here, an accomplice and foul auctoritas) said that the seriousness of opponents must be dispelled with laughter, and laughter opposed with seriousness. The prudence of our fathers made its choice: if laughter is the delight of the plebeians, the license of the plebeians must be restrained and humiliated, and intimidated by sternness. And the plebeians have no weapons for refining their laughter until they have made it an instrument against the seriousness of the spiritual shepherds who must lead them to eternal life and rescue them from the seductions of belly, pudenda, food, their sordid desires. But if one day somebody, brandishing the words of the Philosopher and therefore speaking as a philosopher, were to raise the weapon of laughter to the condition of subtle weapon, if the rhetoric of conviction were replaced by the rhetoric of mockery, if the topics of the patient construction of the images of redemption were to be replaced by the topics of the impatient dismantling and upsetting of every holy and venerable image — oh, that day even you, William, and all your knowledge, would be swept away!”

“Why? I would match my wit with the wit of others. It would be a better world than the one where the fire and red-hot iron of Bernard Gui humiliate the fire and red-hart iron of Dolcino.”

“You yourself would by then be caught in the Devil’s plot. You would fight on the other side at the field of Armageddon, where the final conflict must take place. But by that day the church must be able to impose once again its rule on the conflict. Blasphemy does not frighten us, because even in the cursing of God we recognize the deformed image of the wrath of Jehovah, who curses the rebellious angels. We are not afraid of the violence of those who kill the shepherds in the name of some fantasy of renewal, because it is the same violence as that of the princes who tried to destroy the people of Israel. We are not afraid of the severity of the Donatists, the mad suicide of the Circumcellions, the lust of the Bogomils, the proud purity of the Albigensians, the flagellants’ need for blood, the evil madness of the Brothers of the Free Spirit: we know them all and we know the root of their sins, which is also the root of our holiness. We are not afraid, and, above all, we know how to destroy them — better, how to allow them to destroy themselves, arrogantly carrying to its zenith the will to die that is born from their own nadir. Indeed, I would say their presence is precious to us, it is inscribed in the plan of God, because their sin prompts our virtue, their cursing encourages our hymn of praise, their undisciplined penance regulates our taste for sacrifice, their impiety makes our piety shine, just as the Prince of Darkness was necessary, with his rebellion and his desperation, to make the glory of God shine more radiantly, the beginning and end of all hope. But if one day — and no longer as plebeian exception, but as ascesis of the learned, devoted to the indestructible testimony of Scripture — the art of mockery were to be made acceptable, and to seem noble and liberal and no longer mechanical; if one day someone could say (and be heard), ‘I laugh at the Incarnation,’ then we would have no weapons to combat that blasphemy, because it would summon the dark powers of corporal matter, those that are affirmed in the fart and the belch, and the fart and the belch would claim the right that is only of the spirit, to breathe where they list!”

“Lycurgus had a statue erected to laughter.”

“You read that in the libellus of Cloritian, who tried to absolve mimes of the sin of impiety, and tells how a sick man was healed by a doctor who helped him laugh. What need was there to heal him, if God had established that his earthly day had reached its end?”

“I don’t believe the doctor cured him. He taught him to laugh at his illness.”

“Illness is not exorcised. It is destroyed.”

“With the body of the sick man.”

“If necessary.”

“You are the Devil,” William said then.

Jorge seemed not to understand. If he had been able to see, I would say he stared at his interlocutor with a dazed look. “I?” he said.

“Yes. They lied to you. The Devil is not the Prince of Matter; the Devil is the arrogance of the spirit, faith without smile, truth that is never seized by doubt. The Devil is grim because he knows where he is going, and, in moving, he always returns whence he came. You are the Devil, and like the Devil you live in darkness. If you wanted to convince me, you have failed. I hate you, Jorge, and if I could, I would lead you downstairs, across the ground, naked, with fowl’s feathers stuck in your asshole and your face painted like a juggler and a buffoon, so the whole monastery would laugh at you and be afraid no longer. I would like to smear honey all over you and then roll you in feathers, and take you on a leash to fairs, to say to all: He was announcing the truth to you and telling you that the truth has the taste of death, and you believed, not in his words, but in his grimness. And now I say to you that, in the infinite whirl of possible things, God allows you also to imagine a world where the presumed interpreter of the truth is nothing but a clumsy raven, who repeats words learned long ago.”

“You are worse than the Devil, Minorite,” Jorge said. “You are a clown, like the saint who gave birth to you all. You are like your Francis, who de toto corpore fecerat linguam, who preached sermons giving a performance like a mountebank’s, who confounded the miser by putting fold pieces in his hand, who humiliated the nuns’ devotion by reciting the ‘Miserere’ instead of the sermon, who begged in French, and imitated with a piece of wood the movements of a violin player, who disguised himself as a tramp to confound the gluttonous monks, who flung himself naked in the snow, spoke with animals and plants, transformed the very mystery of the Nativity into a village spectacle, called the lamb of Bethlehem by imitating the bleat of a sheep… It was a good school. Was that Friar Diotisalvi of Florence not a Minorite?”

“Yes.” William smiled. “The one who went to the convent of the preachers and said he would not accept food if first they did not give him a piece of Brother John’s tunic to preserve as a relic, and when he was given it he wiped his behind and threw it in the dung-heap and with a stick rolled it around in the dung, shouting: Alas, help me, brothers, because I dropped the saint’s relic in the latrine!”

“This story amuses you, apparently. Perhaps you would like to tell me also the one about that other Minorite Friar Paul Millemosche, who one day fell full length on the ice; when his fellow citizens mocked him and one asked him whether he would not like to lie on something better, he said to the man: Yes, your wife … That is how you and your brothers seek the truth.”

“That is how Francis taught people to look at things from another direction.”

“But we have disciplined them. You saw them yesterday, your brothers. They have rejoined our ranks, they no longer speak like the simple. The simple must not speak. This book would have justified the idea that the tongue of the simple is the vehicle of wisdom. This had to be prevented, which I have done. You say I am the Devil, but it is not true: I have been the hand of God.”

“The hand of God creates; it does not conceal.”

“There are boundaries beyond which it is not permitted to go. God decreed that certain papers should bear the words ‘hic sunt leones.’ ”

“God created the monsters, too. And you. And He wants everything to be spoken of.”

Jorge reached out his shaking hands and drew the book to him. He held it open but turned it around, so that William could still see it in the right position. “Then why,” he said, “did He allow this text to be lost over the course of the centuries, and only one copy to be saved, and the copy of that copy, which had ended up God knows where, to remain buried for years in the hands of an infidel who knew no Greek, and then to lie abandoned in the secrecy of an old library, where I, not you, was called by Providence to find it and to hide it for more years still? I know, I know as if I saw it written in adamantine letters, with my eyes, which see things you do not see, I know that this was the will of the Lord, and I acted, interpreting it. In the name of the Father, of the Son, and of the Holy Ghost.”

NIGHT

The old man was silent. He held both hands open on the book, as if caressing its pages, flattening them the better to read them, or as if he wanted to protect the book from a raptor’s talons.

“All of this, in any case, has been to no avail,” William said to him. “Now it is over. I have found you, I have found the book, and the others died in vain.”

“Not in vain,” Jorge said. “Perhaps there were too many of them. And if you needed proof that this book is accursed, you have had it. And to ensure they have not died in vain, one more death will not be too many.”

He spoke, and with his fleshless, diaphanous hands he began slowly tearing to strips and shreds the limp pages of the manuscript, stuffing them into his mouth, slowly swallowing as if he were consuming the host and he wanted to make it flesh of his flesh.

William looked at him, fascinated, and seemed not to grasp what was happening. Then he recovered himself and leaned forward, shouting, “What are you doing?” Jorge smiled, baring his bloodless gums, as a yellowish slime trickled from his pale lips over the sparse white hairs on his chin.

“You were awaiting the sound of the seventh trumpet, were you not? Now listen to what the voice says: Seal what the seven thunders have said and do not write it, take and devour it, it will make bitter your belly but to your lips it will be sweet as honey. You see? Now I seal that which was not to be said, in the grave I become.”

He laughed, he, Jorge. For the first time I heard him laugh… He laughed with his throat, though his lips did not assume the shape of gaiety, and he seemed almost to be weeping. “You did not expect it, William, not this conclusion, did you? This old man, by the grace of God, wins once more, does he not?” And as William tried to take the book away from him, Jorge, who sensed the movement, feeling the vibration of the air, drew back, clasping the volume to his chest with his left hand while his right went on tearing the pages and cramming them into his mouth.

He was on the other side of the table, and William, who could not reach him, tried abruptly to move around the obstacle. But he knocked over his stool, catching his habit in it, so that Jorge was able to perceive the disturbance. The old man laughed again, louder this. time, and with unexpected rapidity thrust out his right hand, groping for the lamp. Guided by the heat, he reached the flame and pressed his hand over it, unafraid of pain, and the light went out. The room was plunged into darkness, and for the last time we heard the laughter of Jorge, who said, “Find me now! Now I am the one who sees best!” Then he was silent and did not make another sound, moving with those silent footsteps that always made his appearances so unexpected; and we heard only, from time to time, in different parts of the room, the sound of the tearing paper.

“Adso!” William cried. “Stay by the door. Don’t let him go out!”

But he had spoken too late, because I, who for some moments had been yearning to fling myself on the old man, had jumped forward when the darkness fell, trying to circle the table on the side opposite the one around which my master had moved. Too late I realized I had enabled Jorge to gain the door, because the old man could move in the dark with extraordinary confidence. We heard a sound of tearing paper behind us — somewhat muffled, because it came from the next room. And at the same time we heard another sound, a harsh, progressive creaking, the groan of hinges.

“The mirror!” William cried. “He is shutting us inside!” Led by the sound, we both rushed toward the entrance; I stumbled over a stool and bruised my leg but paid no heed, because in a flash I realized that if Jorge shut us in we would never get out: in the darkness we would never find the way to open the door, not knowing what had to be maneuvered on this side, or how.

I believe William moved with the same desperation as I did, because I felt him beside me as both of us, reaching the threshold, pressed ourselves against the back of the mirror, which was closing toward, us. We arrived in time; the door stopped, then gave way and reopened. Obviously Jorge, sensing the conflict was unequal, had left. We came out of the accursed room, but now we had no idea where the old man was heading, and the darkness was still complete.

All of a sudden I remembered: “Master! I have the flint with me!”

“What are you waiting for, then?” William cried. “Find the lamp and light it!” I rushed back in the darkness, into the finis Africae, groping for the lamp. I found it at once, by divine miracle, then dug inside my scapular and pulled out the flint. My hands were trembling, and two or three times I failed before I was able to light it, as William gasped at the door, “Hurry, hurry!” Finally I made a light.

“Hurry!” William urged me again. “Otherwise the old man will eat up all of Aristotle!”

“And die!” I cried in anguish, overtaking him and joining in the search.

“I don’t care whether he dies, damn the monster!” William cried, peering in every direction, moving at random. “With what he has eaten, his fate is already sealed. But I want the book!”

Then he stopped and added, more calmly, “Wait. If we continue like this, we’ll never find him. Hush: we’ll remain still for a moment.” We stiffened, in silence. And in the silence we heard, not far away, the sound of a body bumping into a case, and the racket of some falling books. “That way!” we shouted, together.

We ran in the direction of the noise, but soon realized we would have to slow our pace. In fact, outside the finis Africae, the library was filled that evening with gusts of air that hissed and moaned, in proportion to the strong wind outside. Heightened by our speed, they threatened to put out our light, so painfully recovered. Since we could not move faster, we would have to make Jorge move more slowly. But William had just the opposite idea and shouted, “We’ve caught you, old man; now we have light!” And it was a wise decision, because the revelation probably upset Jorge, who moved faster, compromising his magic sensibility, his gift for seeing in the darkness. Soon we heard another noise, and, following it, when we entered room Y ofYSPANIA, we saw him lying on the floor, the book still in his hands, as he attempted to pull himself to his feet among the books that had spilled from the table he had struck and overturned. He was trying to stand, but he went on tearing the pages, determined to devour his prey as quickly as possible.

By the time we overtook him he was on his feet; sensing our presence, he confronted us, moving backward. His face, in the reddish glow of the lamp, now seemed horrible to us: the features were distorted, a malignant sweat streaked his brow and cheeks, his eyes, usually a deathly white, were bloodshot, from his mouth came scraps of parchment, and he looked like a ravening beast who had stuffed himself and could no longer swallow his food. Disfigured by anxiety, by the menace of the poison now flowing abundantly through his veins, by his desperate and diabolical determination, the venerable figure of the old man now seemed disgusting and grotesque. At other moments he might have inspired laughter, but we, too, were reduced to the condition of animals, dogs stalking their quarry.

We could have taken him calmly, but we fell on him with violence; he writhed, clasped his hands on his chest to defend the volume; I grasped him with my left hand while with my right I tried to hold the lamp high, but I grazed his face with the flame, he sensed the heat, let out a muffled cry, almost a roar, as bits of paper spilled from his mouth, and his right hand let go of the volume, darted toward the lamp, and abruptly tore it from me, flinging it away…

The lamp fell right on the pile of books that had been knocked from the table all in a heap, lying open. The oil spilled out, the fire immediately seized a fragile parchment, which blazed up like a bundle of dry twigs. Everything happened in a few moments, as if for centuries those ancient pages had been yearning for arson and were rejoicing in the sudden satisfaction of an immemorial thirst for ecpyrosis. William realized what was happening and let go of the old man, who, feeling himself free, stepped back a few paces. William hesitated an instant, most likely too long, uncertain whether to seize Jorge again or to hasten to put out the little pyre. One book, older than the others, burned almost immediately, sending up a tongue of flame.

The fine gusts of the wind, which might have extinguished a weak flicker, encouraged the stronger, livelier flame, and even carried sparks flying from it.

“Put out that fire! Quickly!” William cried. “Everything will burn up!”

I rushed toward the blaze, then stopped, because I was unsure what to do. William again moved after me, to come to my aid. We held out our hands as our eyes sought something to smother the fire. I had a flash of inspiration: I slipped my habit over my head and tried to throw it on the heart of the fire. But the flames by now were too high; they consumed my garment and were nourished by it. Snatching back my scorched hands, I turned toward William and saw Jorge, who had approached again, directly behind him. The heat was now so strong that the old man could feel it very easily, so he knew with absolute certainty where the fire was; he flung the Aristotle into it.

In an explosion of ire, William gave the old man a violent push. Jorge slammed into a case, banging his head against one corner. He fell to the ground… But William, whom I believe I heard utter a horrible curse, paid no heed to him. He turned to the books. Too late. The Aristotle, or what had remained of it after the old man’s meal, was already burning.

Meanwhile, some sparks had flown toward the walls, and already the volumes of another bookcase were crumpling in the fury of the fire. By now, not one but two fires were burning in the room.

William, realizing we would not be able to put them out with our hands, decided to use books to save books. He seized a volume that seemed to him more stoutly bound than the others, more compact, and he tried to use it as a weapon to stifle the hostile element. But, slamming the studded binding on the pyre of glowing books, he merely stirred more sparks. Though he tried to scatter them with his feet, he achieved the opposite effect: fluttering scraps of parchment, half burned, rose and hovered like bats, while the air, allied with its airy fellow element, sent them to kindle the terrestrial matter of further pages.

As misfortune would have it, this was one of the most untidy rooms of the labyrinth. Rolled-up manuscripts hung from the shelves; other books, falling apart, let pages slip from their covers, as from gaping mouths, tongues of vellum dried up by the years; and the table must have held a great number of writings that Malachi (by then unassisted for some days) had neglected to put back in their places. So the room, after the spill Jorge caused, was invaded by parchments waiting only to be transformed into another element.

In no time the place was a brazier, a burning bush. The bookcases themselves also joined in this sacrifice and were beginning to crackle. I realized the whole labyrinth was nothing but an immense sacrificial pyre, all prepared for the first spark.

“Water. We need water!” William was saying, but then he added, “But where can any water be found in this inferno?”

“In the kitchen, down in the kitchen!” I cried.

William looked at me, puzzled, his face flushed by that raging glow. “Yes, but by the time we’ve gone down and come back up … The Devil take it!” he then cried. “This room is lost, in any case, and perhaps the next one as well. Let’s go down at once. I’ll find water, and you rush out to give the alarm. We need a lot of people!”

We found the way toward the stairs: the conflagration lighted the subsequent rooms as well, but more and more faintly, so we crossed the last two almost groping again. Below, the moon dimly illuminated the scriptorium, and from there we went down to the refectory. William rushed into the kitchen; I to the refectory door, fumbling to open it from the inside. I succeeded after a fair amount of labor, for my agitation made me clumsy and inept. I stepped out onto the grass, ran toward the dormitory, then realized I could not wake the monks one by one. I had an inspiration: I went into the church, hunting for the access to the bell tower. When I found it, I grabbed all the ropes, ringing the alarm. I pulled hard, and the central bell rope, as it rose, drew me up with it. In the library the backs of my hands had been burned. My palms were still unhurt, but now I burned them, too, letting them slip along the ropes until they bled and I had to let go.

By then, however, I had made enough noise. I rushed outside in time to see the first monks coming from the dormitory, as I heard in the distance the voices of the servants, who were appearing at the doors of their lodgings. I could not explain myself clearly, because I was unable to formulate words, and the first that came to my lips were in my mother tongue. With bleeding hand I pointed to the windows of the south wing of the Aedificium, at whose alabaster panes there was an abnormal glow. I realized, from the intensity of the light, that the fire had spread to other rooms while I had come down and rung the bells. All the windows of Africa and the whole facade between it and the east tower now flickered with irregular flashes.

“Water! Fetch water!” I shouted.

At first no one understood. The monks were so used to considering the library a sacred and inaccessible place that they could not understand it was threatened by the sort of banal accident that might have befallen a peasant hut. The first who looked up at the windows blessed themselves, murmuring words of fear, and I realized they were thinking of further apparitions. I grabbed their clothing and begged them to understand, until someone finally translated my sobs into human words.

It was Nicholas of Morimondo, who said, “The library is on fire!”

“It is, indeed,” I whispered, sinking to the ground, exhausted.

Nicholas displayed great energy, shouted orders to the servants, gave advice to the monks surrounding him, sent some to open the other doors of the Aedificium, others to seek water and vessels of every kind. He directed those present toward the wells and the water tanks of the abbey. He ordered the cowherds to use the mules and asses to transport jars… If a man invested with authority had given these orders, he would have been obeyed at once. But the servants were accustomed to taking orders from Remigio, the scribes from Malachi, all of them from the abbot. And, alas, none of those three was present. The monks looked around for the abbot, to ask instructions and solace, and did not find him; only I knew that he was dead, or dying, at that moment, shut up in an airless passage that was now turning into an oven, a bull of Phalaris.

Nicholas shoved the cowherds in one direction, but some other monks, with the best of intentions, pushed them in another. Some of the brothers had obviously lost their heads, others were still dazed with sleep. I tried to explain, now that I had recovered the power of speech, but it must be remembered that I was almost naked, having thrown my habit on the flames, and the sight of a boy, as I was then, bleeding, his face smudged by soot, his body indecently hairless, numbed now by the cold, surely did not inspire much confidence.

Finally Nicholas managed to drag a few brothers and some other men into the kitchen, which in the meantime someone had opened. Another monk had the good sense to bring some torches. We found the place in great disorder, and I realized William must have turned it upside down, seeking water and vessels to carry it.

At that point I saw William himself appear from the door of the refectory, his face singed, his habit smoking. He was carrying a large pot in his hand, and I felt pity for him, pathetic allegory of helplessness. I realized that even if he had succeeded in carrying a pan of water to the second floor without spilling it, and even if he had done so more than once, he could have achieved very little. I recalled the story of Saint Augustine, when he saw a boy trying to scoop up the water of the sea with a spoon: the boy was an angel and did this to make fun of a saint who wanted to understand the mysteries of the divine nature. And, like the angel, William spoke to me, leaning in exhaustion against the doorjamb: “It is impossible, we will never do it, not even with all the monks of the abbey. The library is lost.” Unlike the angel, William wept.

I hugged him, as he tore a cloth from a table and tried to cover me. We stopped and, finally defeated, observed what was going on around us.

There was. a confused bustle, people going up the spiral staircase bare-handed and encountering others, bare-handed, who had been driven upstairs by their curiosity and were now coming down to look for vessels. Others, cleverer, had immediately started hunting for pans and basins, only to realize there was not sufficient water in the kitchen. Suddenly the great room was invaded by mules, bearing huge jars, and the cowherds driving the animals unloaded them and started to carry up the water. But they did not know how to climb to the scriptorium, and it was a while before some of the scribes told them, and when they went up they bumped into other* rushing down, terrified. jars broke and the water spread over the ground, though other jars were passed up the stairs by willing hands. I followed the group and found myself in the scriptorium. Thick smoke came from the access to the library; the last men who had tried to go up to the east tower were already coming down, coughing, red-eyed, and they announced it was no longer possible to penetrate that hell.

Then I saw Benno. His face distorted, he was coming up from the lower floor with an enormous vessel. He heard what those coming down were saying and he attacked them: “Hell will swallow you all, cowards!” He turned, as if seeking help, and saw me. “Adso,” he cried, “the library … the library …” He did not await my answer, but ran to the foot of the stairs and boldly plunged into the smoke. That was the last time I saw him.

I heard a creaking sound from above. Bits of stone mixed with mortar were falling from the ceiling of the scriptorium. The keystone of a vault, carved in the shape of a flower, came loose and almost landed on my head. The floor of the labyrinth was giving way.

I rushed downstairs and out into the open air. Some willing servants had brought ladders, with which they were trying to reach the windows of the upper floors, to take water up that way. But the highest ladders barely extended to the windows of the scriptorium, and those who had climbed up were unable to open them from the outside. They sent word down to have them opened from within, but at this point nobody dared try to go up there.

Meanwhile, I was looking at the windows of the top floor. The whole library by now must have become a single smoking brazier as the fire raced from room to room, spreading rapidly among the thousands of dry pages. All the windows were alight, a black smoke came from the roof: the fire had already spread to the beams. The Aedificium, which had seemed so solid and tetragonous, revealed in these circumstances its weakness, its cracks, the walls corroded from within, the crumbling stones allowing the flames to reach the wooden elements wherever they were.

Suddenly some windows shattered as if pressed by an inner force, the sparks flew out into the open air, dotting with fluttering glints the darkness of the night. The strong wind had become lighter: a misfortune, because, strong, it might have blown out the sparks, but light, it carried them, stimulating them, and with them made scraps of parchment swirl in the air, the delicate fragments of an inner torch. At that point an explosion was heard: the floor of the labyrinth had given way at some point and its blazing beams must have plunged to the floor below. Now I saw tongues of flame rise from the scriptorium, which was also tenanted by books and cases, and by loose papers, spread on the desks, ready to provoke the sparks. I heard cries of woe from a group of scribes who tore their hair and still thought of climbing up heroically, to recover their beloved parchments. In vain: the kitchen and refectory were now a crossroads of lost souls, rushing in all directions, each hindering the others. People bumped into one another, fell down; those carrying vessels spilled their redemptive contents; the mules brought into the kitchen had sensed the presence of fire and, with a clatter of hoofs, dashed toward the exits, knocking down the human beings and even their own terrified grooms. It was obvious, in any case, that this horde of villeins and of devout, wise, but unskilled men, with no one in command, was blocking even what aid might still have arrived.

The whole abbey was in the grip of disorder; but this was only the beginning of the tragedy. Pouring from the windows and the roof, the triumphant cloud of sparks, fostered by the wind, was now descending on all sides, touching the roof of the church. Everyone knows how the most splendid cathedrals are vulnerable to the sting of fire: the house of God appears beautiful and well defended as the heavenly Jerusalem itself thanks to the stone it proudly displays, but the walls and ceilings are supported by a fragile, if admirable, architecture of wood, and if the church of stone recalls the most venerable forests with its columns rising high, bold as oaks, to the vaults of the ceilings, these columns often have cores of oak-and many of the trappings are also of wood: the altars, the choirs, the painted panels, the benches, the stalls, the candelabra. And so it was with the abbatial church, whose beautiful door had so fascinated me on the first day. The church caught fire in no time. The monks and the whole population of the place then understood that the very survival of the abbey was at stake, and all began rushing even more earnestly, and in even greater confusion, to deal with the new danger.

To be sure, the church was more accessible, more easily defended than the library. The library had been doomed by its own impenetrability, by the mystery that protected it, by its few entrances. The church, maternally open to all in the hour of prayer, was open to all in the hour of succor. But there was no more water, or at least very little could be found stored, and the wells supplied it with natural parsimony and at a slow pace that did not correspond to the urgency of the need. All the monks would have liked to put out the fire of the church, but nobody knew how at this po int. Moreover, the fire was spreading from above, and it was difficult to hoist men up to beat on the flames or smother them with dirt or rags. And when the flames arrived from below, it was futile by then to throw earth or sand on them, for the ceiling was crashing down on the firefighters, striking more than a few of them.

And so the cries of regret for the many riches burned were now joined by the cries of pain at seared faces, crushed limbs, bodies buried under a sudden collapse of the high vaults.

The wind had become furious again, and more furiously helped spread the fire. Immediately after the church, the barns and stables caught fire. The terrified animals broke their halters, kicked down the doors, scattered over the grounds, neighing, mooing, bleating, grunting horribly. Sparks caught the manes of many horses, and there were infernal creatures racing across the grass, flaming steeds that trampled everything in their path, without goal or respite. I saw old Alinardo wandering around, not understanding what was happening, knocked down by the magnificent Brunellus, haloed by fire; the old man was dragged in the dust, then abandoned there, a poor shapeless object. But I had neither means nor time to succor him, or to bemoan his end, because similar scenes were taking place everywhere.

The horses in flames had carried the fire to places where the wind had not yet brought it: now the forges were burning, and the novices’ house. Hordes of people were running from one end of the compound to another, for no purpose or for illusory purposes. I saw Nicholas, his head wounded, his habit in shreds, now defeated, kneeling in the path from the gate, cursing the divine curse. I saw Pacificus of Tivoli, who, abandoning all notion of help, was trying to seize a crazed mule as it passed; when he succeeded, he shouted to me to do the same and to flee, to escape that horrid replica of Armageddon.

I wondered where William was, fearing he had been trapped under some collapsing wall. I found him, after a long search, near the cloister. In his hand he had his traveling sack: when the fire was already spreading to the pilgrims’ hospice, he had gone up to his cell to save at least his most precious belongings. He had collected my sack, too, and in it I found something to put on. We paused, breathless, to watch what was happening around us.

By now the abbey was doomed. Almost all its buildings, some more, some less, had been reached by the fire. Those still intact would not remain so for long, because everything, from the natural elements to the confused work of the rescuers, was now contributing to the spread of the fire. Only the parts without buildings remained safe, the vegetable patch, the garden outside the cloister… Nothing more could be done to save the buildings; abandoning the idea of saving them, we were able to observe everything without danger, standing in an open space.

We looked at the church, now burning slowly, for it is characteristic of these great constructions to blaze up quickly in their wooden parts and then to agonize for hours, sometimes for days. The conflagration of the Aedificium was different. Here inflammable material was much more abundant, and the fire, having spread all through the scriptorium, had invaded the kitchen floor. As for the top floor, where once, and for hundreds of years, there had been the labyrinth, it was now virtually destroyed.

“It was the greatest library in Christendom,” William said. “Now,” he added, “the Antichrist is truly at hand, because no learning will hinder him any more. For that matter, we have seen his face tonight.”

“Whose face?” I asked, dazed.

“Jorge, I mean. In that face, deformed by hatred of philosophy, I saw for the first time the portrait of the Antichrist, who does not come from the tribe of Judas, as his heralds have it, or from a far country. The Antichrist can be born from piety itself, from excessive love of God or of the truth, as the heretic is born from the saint and the possessed from the seer. Fear prophets, Adso, and those prepared to die for the truth, for as a rule they make many others die with them, often before them, at times instead of them. Jorge did a diabolical thing because he loved his truth so lewdly that he dared anything in order to destroy falsehood. Jorge feared the second book of Aristotle because it perhaps really did teach how to distort the face of every truth, so that we would not become slaves of our ghosts. Perhaps the mission of those who love mankind is to make people laugh at the truth, to make truth laugh, because the only truth lies in learning to free ourselves from insane passion for the truth.”

“But, master,” I ventured, sorrowfully, “you speak like this now because you are wounded in the depths of your spirit. There is one truth, however, that you discovered tonight, the one you reached by interpreting the clues you read over the past few days. Jorge has won, but you have defeated Jorge because you exposed his plot…”

“There was no plot,” William said, “and I discovered it by mistake.”

The assertion was self-contradictory, and I couldn’t decide whether William really wanted it to be. “But it was true that the tracks in the snow led to Brunellus,” I said, “it was true that Adelmo committed suicide, it was true that Venantius did not drown in the jar, it was true that the labyrinth was laid out the way you imagined it, it was true that one entered the finis Africae by touching the word ‘quatuor,’ it was true that the mysterious book was by Aristotle… I could go on listing all the true things you discovered with the help of your learning …”

“I have never doubted the truth of signs, Adso; they are the only thins man has with which to orient himself in the word. What I did not understand was the relation among signs. I arrived at Jorge through an apocalyptic pattern that seemed to underlie all the crimes, and yet it was accidental. I arrived at Jorge seeking one criminal for all the crimes and we discovered that each crime was committed by a different person, or by no one. I arrived at Jorge pursuing the plan of a perverse and rational mind, and there was no plan, or, rather, Jorge himself was overcome by his own initial design and there began a sequence of causes, and concauses, and of causes contradicting one another, which proceeded on their own, creating relations that did not stem from any plan. Where is all my wisdom, then? I behaved, stubbornly, pursuing a semblance of order, when I should have known well that there is no order in the universe.”

“But in imagining an erroneous order you still found something…”

“What you say is very fine, Adso, and I thank you. The order that our mind imagines is like a net, or like a ladder, built to attain something. But afterward you must throw the ladder away, because you discover that, even if it was useful, it was meaningless. Er muoz gelichesame die leiter abewerfen, so er an ir ufgestigen… Is that how you say it?”

“That is how it is said in my language. Who told you that?”

“A mystic from your land. He wrote it somewhere, I forget where. And it is not necessary for somebody one day to find that manuscript again. The only truths that are useful are instruments to be thrown away.”

“You have no reason to reproach yourself: you did your best.”

“A human best, which is very little. It’s hard to accept the idea that there cannot be an order in the universe because it would offend the free will of God and His omnipotence. So the freedom of God is our condemnation, or at least the condemnation of our pride.”

I dared, for the first and last time, in my life, to express a theological conclusion: “But how can a necessary being exist totally polluted with the possible? What difference is there, then, between God and primigenial chaos? Isn’t affirming God’s absolute omnipotence and His absolute freedom with regard to His own choices tantamount to demonstrating that God does not exist?”

William looked at me without betraying any feeling in his features, and he said, “How could a learned man go on communicating his learning if he answered yes to your question?”

I did not understand the meaning of his words. “Do you mean,” I asked, “that there would be no possible and communicable learning any more if the very criterion of truth were lacking, or do you mean you could no longer communicate what you know because others would not allow you to?”

At that moment a section of the dormitory roof collapsed with a huge din, blowing a cloud of sparks into the sky. Some of the sheep and the goats wandering through the grounds went past us, bleating horribly. A group of servants also went by us, shouting, nearly knocking us down.

“There is too much confusion here,” William said. “Non in commotione, non in commotione Dominus.”

LAST PAGE

The Abbey burned for three days and three nights, and the last efforts were of no avail. As early as that morning of the seventh day of our sojourn in that place, when the survivors were fully aware that no building could be saved, when the finest constructions showed only their ruined outer walls, and the church, as if drawing into itself, swallowed its tower — even at that point everyone’s will to combat the divine chastisement failed. The rush for the last few buckets of water grew more and more listless, while the chapter house and the superb apartments of the abbot were still burning. By the time the fire reached the far side of the various workshops, the servants had long since saved as many objects as they could, and had chosen to beat the countryside to recapture at least some of the livestock, which had fled beyond the walls in the confusion of the night.

I saw some of the servants venture into what remained of the church: I presumed they were trying to get into the crypt to seize some precious object before running away. I do not know whether they succeeded, whether the crypt had not already collapsed, whether the louts did not sink into the bowels of the earth in their attempt to reach the treasure.

Meanwhile, men were coming up from the village to lend a hand or to try to snatch some further booty. The dead for the most part remained among the ruins, which were still red-hot. On the third day, when the wounded had been treated and the corpses found outside had been buried, the monks and all the others collected their belongings and abandoned the still-smoking abbey, as a place accursed. They scattered, I do not know whereto.

William and I left those parts on two horses we found astray in the wood; we considered them res nullius by now. We headed east. When we reached Bobbio again, we began to receive bad news of the Emperor. On arriving in Rome, he had been crowned by the people. Considering any agreement with John now impossible, he had chosen an antipope, Nicholas V Marsilius had been named spiritual vicar of Rome, but through his fault, or his weakness, things very sad to report were taking place in that city. Priests loyal to the Pope and unwilling to say Mass were tortured, an Augustinian prior had been thrown into the lions’ pit on the Capitoline. Marsilius and John of Jandun had declared John a heretic, and Louis had had him sentenced to death. But the Emperor’s misrule was antagonizing the local lords and depleting public funds. Gradually, as we heard this news, we delayed our descent to Rome, and I realized that William did not want to find himself witnessing events that would dash his hopes.

When we came to Pomposa, we learned that Rome had rebelled against Louis, who had moved back up toward Pisa, while John’s legates were triumphantly entering the papal city.

Meanwhile, Michael of Cesena had realized that his presence in Avignon was producing no results — indeed, he feared for his life — so he had fled, joining Louis in Pisa.

Soon, foreseeing events and learning that the Bavarian would move on to Munich, we reversed our route and decided to proceed there, also because William sensed that Italy was becoming unsafe for him. In the ensuing months and years, Louis saw the alliance of his supporters, the Ghibelline lords, dissolve; and the following year the Antipope Nicholas was to surrender to John, presenting himself with a rope around his neck.

When we came to Munich, I had to take leave of my good master, amid many tears. His destiny was uncertain, and my family preferred for me to return to Melk. After that tragic night when William revealed to me his dismay before the ruins of the abbey, as if by tacit agreement we had not spoken again of that story. Nor did we mention it in the course of our sorrowful farewell.

My master gave me much good advice about my future studies, and presented me with the glasses Nicholas had made for him, since he had his own back again. I was still young, he said to me, but one day they would come in handy (and, truly, I am wearing them on my nose now, as I write these lines). Then he embraced me with a father’s tenderness and dismissed me.

I never saw him. again. I learned much later that he had died during he great plague that raged through Europe toward the middle of this century. I pray always that God received his soul and forgave him the many acts of pride that his intellectual vanity had made him commit.

Years later, as a grown man, I had occasion to make a journey to Italy, sent by my abbot. I could not resist temptation, and on my return I went far out of my way to revisit what remained of the abbey.

The two villages on the slopes of the mountain were deserted, the lands around them uncultivated. When I climbed up to the top, a spectacle of desolation and death appeared before my eyes, which moistened with tears.

Of the great and magnificent constructions that once adorned that place, only scattered ruins remained, as had happened before with the monuments of the ancient pagans in the city of Rome. Ivy covered the shreds of wa is, columns, the few architraves still intact. Weeds invaded the ground on all sides, and there was no telling where the vegetables and the flowers had once grown. Only the location of the cemetery was recognizable, because of some graves that still rose above the level of the terrain. Sole sign of life, some birds of prey hunted lizards and serpents that, like basilisks, slithered anion g the stones or crawled over the walls. Of the church door only a few traces remained, eroded by mold. Half of the tympanum survived, and I still glimpsed there, dilated by the elements and dulled by lichens, the left eye of the enthroned Christ, and something of the lion’s face.

The Aedificium, except for the south wall, which was in ruins, seemed yet to stand and defy the course of time. The two outer towers, over the cliff, appeared almost untouched, but all the windows were empty sockets whose slimy tears were rotting vines. Inside, the work of art, destroyed, became confused with the work of nature, and across vast stretches of the kitchen the eye ran to the open heavens through the breach of the upper floors and the roof, fallen like fallen angels. Everything that was not green with moss was still black from the smoke of so many decades ago.

Poking about in the rubble, I found at times scraps of parchment that had drifted down from the scriptorium and the library and had survived like treasures buried in the earth; I began to collect them, as if I were going to piece together the torn pages of a book. Then I noticed that in one of the towers there rose, tottering but still intact, a circular staircase to the scriptorium, and from there, by climbing a sloping bit of the ruin, I could reach the level of the library: which, however, was only a sort of gallery next to the outside walls, looking down into the void at every point.

Along one stretch of wall I found a bookcase, still miraculously erect, having come through the fire I cannot say how; it was rotted by water and consumed by termites. In it there were still a few pages. Other remnants I found by rummaging in the ruins below. Mine was a poor harvest, but I spent a whole day reaping it, as if from those disiecta membra of the library a message might reach me. Some fragments of parchment had fade, others permitted the glimpse of an image’s shadow, or the ghost of one or more words. At times I found pages where whole sentences were legible; more often, intact bindings, protected by what had once been metal studs… Ghosts of books, apparently intact on the outside but consumed within; yet sometimes a half page had been saved, an incipit was discernible, a title.

I collected every relic I could find, filling two traveling sacks with them, abandoning things useful to me in order to save that miserable hoard.

Along the return journey and afterward at Melk, I spent many, many hours trying to decipher those remains. Often from a word or a surviving image I could recognize what the work had been. When I found, in time, other copies of those books, I studied them with love, as if destiny had left me this bequest, as if having identified the destroyed copy were a clear sign from heaven that said to me: Tolle et lege. At the end of my patient reconstruction, I had before me a kind of lesser library, a symbol of the greater, vanished one: a library made up of fragments, quotations, unfinished sentences, amputated stumps of books.

?

The more I reread this list the more I am convinced it is the result of chance and contains no message. But these incomplete pages have accompanied me trough all the life that has been left me to live since then; I have often consulted them like an oracle, and I have almost had the impression that what I have written on these pages, which you will now read, unknown reader, is only a cento, a figured hymn, an immense acrostic that says and repeats nothing but what those fragments have suggested to me, nor do I know whether thus far I have been speaking of them or they have spoken through my mouth. But whichever of the two possibilities may be correct, the more I repeat to myself the story that has emerged from them, the less I manage to understand whether in it there is a design that goes beyond the natural sequence of the events and the times that connect them. And it is a hard thing for this old monk, on the threshold of death, not to know whether the letter he has written contains some hidden meaning, or more than one, or many, or none at all.

But this inability of mine to see is perhaps the effect of the shadow that the great darkness, as it approaches, is casting on the aged world.

Est ubi gloria nunc Babyloniae? Where are the snows of yesteryear? The earth is dancing the dance of Macabre; at times it seems to me that the Danube is crowded with ships loaded with fools going toward a dark place.

All I can do now is be silent. O quam salubre, quam iucundum et suave est sedere in solitudine et tacere et loqui cum Deo! Soon I shall be joined with my beginning, and I no longer believe that it is the God of glory of whom the abbots of my order spoke to me, or of boy, as the Minorites believed in those days, perhaps not even of piety. Gott ist ein lauter Nichts, ihn ruhrt kein Nun noch Hier… I shall soon enter this broad desert, perfectly level and boundless, where the truly pious heart succumbs in bliss. I shall sink into the divine shadow, in a dumb silence and an ineffable union, and in this sinking all equality and all inequality shall be lost, and in that abyss my spirit will lose itself, and will not know the equal or the unequal, or anything else: and all differences will be forgotten. I shall be in the simple foundation, in the silent desert where diversity is never seen, in the privacy where no one finds himself in his proper place. I shall fall into the silent and uninhabited divinity where there is no work and no image.

It is cold in the scriptorium, my thumb aches. I leave this manuscript, I do not know for whom; I no longer know what it is about: stat rosa pristina nomine, nomina nuda tenemus.