VESPERS
In which the rest of the abbey is visited, William comes to some conclusions about Adelmo’s death, there is a conversation with the brother glazier about glasses for reading and about phantoms1 for those who seek to read too much.
At that point the bell rang for vespers and the monks3 prepared to leave their desks. Malachi made it clear to us that we, too, should leave. He would remain with his assistant, Berengar, to put things back in order (those were his words) and arrange the library for the night. William asked him whether he would be locking the doors.
“There are no doors that forbid access to the scripto?rium from the kitchen and the refectory, or to the library from the scriptorium. Stronger than any door must be the abbot’s prohibition5. And the monks need both the kitchen and the refectory until compline. At that point, to prevent entry into the Aedificium by outsiders or animals, for whom the interdiction6 is not valid7, I myself lock the outside doors, which open into the kitchen and the refectory, and from that hour on the Aedificium remains8 isolated9.”
We went down. As the monks headed toward the choir11, my master decided12 the Lord would forgive us if we did not attend holy office (the Lord had a great deal to forgive us in the days that followed!), and he suggested I walk a bit with him over the grounds, so that we might familiarize ourselves with the place.
The weather was turning bad. A cold wind had risen and the sky was becoming foggy. The sun could be sensed, setting beyond the vegetable gardens; and to?ward10 the east it was already growing dark as we proceeded in that direction, flanking the choir of the church and reaching the rear part of the grounds. There, almost against the outside wall, where it joined the east tower of the Aedificium, were the stables; the swineherds were covering the jar containing the pigs’ blood. We noticed that behind the stables the outside wall was lower, so that one could look over it. Beyond the sheer drop of the walls, the terrain13 that sloped dizzyingly down was covered with loose dirt that the snow could not completely hide. I realized this was the pile of old straw, which was thrown over the wall at that point and extended down to the curve where the path taken by the fugitive14 Brunellus began.
In the stalls nearby, the grooms15 were leading the animals to the manger. We followed the path along which, toward the wall, the various stalls were located; to the right, against the choir, were the dormitory of the monks and the latrines. Then, as the east wall turned northward16, at the angle of the stone girdle, was the smithy. The last smiths were putting down their tools and extinguishing the fires, about to head for the holy office. William moved with curiosity toward one part of the smithy, almost separated from the rest of the workshop, where one monk2 was putting away his things. On his table was a very beautiful collection of multicol?ored pieces of glass, of tiny dimensions, but larger panes17 were set against the wall. In front of him there was a still-unfinished reliquary of which only the silver skeleton existed, but on it he had obviously been setting bits of glass and stones, which his instruments had reduced to the dimensions of gems18.
Thus we met Nicholas of Morimondo, master glazier of the abbey. He explained to us that in the rear part of the forge they also blew glass, whereas in this front part, where the smiths worked, the glass was fixed19 to the leads, to make windows. But, he added, the great works of stained glass that adorned20 the church and the Aedificium had been completed at least two centuries before. Now he and the others confined themselves to minor21 tasks, and to repairing the damage of time.
“And with great difficulty,” he added, “because it’s impossible now to find the colors of the old days, especially the remarkable22 blue you can still see in the choir, so limpid23 that, when the sun is high, it pours a light of paradise into the nave24. The glass on the west side of the nave, restored not long ago, is not of the same quality, and you can tell, on summer days. It’s hopeless,” he went on. “We no longer have the learning of the ancients, the age of giants is past!”
“We are dwarfs25,” William admitted, “but dwarfs who stand on the shoulders of those giants, and small though we are, we sometimes manage to see farther on the horizon than they.”
“Tell me what we can do better than they were able to do,” Nicholas exclaimed. “If you go down to the crypt of the church, where the abbey’s treasure is kept, you will find reliquaries of such exquisite26 craftsmanship27 that the little monstrosity I am now cobbling up”—he nodded toward his own work on the table—“will seem a mockery of those!”
“It is not written that master glaziers must go on making windows, and goldsmiths reliquaries, since the masters of the past were able to produce such beautiful ones, destined28 to last over the centuries. Otherwise, the earth would become filled with reliquaries in a time when saints from whom to take relics29 are so rare,” William jested. “Nor will windows have to be soldered30 forever. But in various countries I have seen new works made of glass which suggest a future world where glass will serve not only for holy purposes but also as a help for man’s weakness. I want to show you a creation of our own times, of which I am honored to own a very useful example.” He dug inside his habit and drew out the lenses, which dumbfounded our interlocutor.
With great interest, Nicholas took the forked instru?ment William held out to him. “Oculi de vitro cum capsula!” he cried. “I had heard tell of them from a Brother Jordan I met in Pisa! He said it was less than twenty years since they had been invented. But I spoke31 with him more than twenty years ago.”
“I believe they were invented much earlier,” William said, “but they are difficult to make, and require highly expert master glaziers. They cost time and labor32. Ten years ago a pair of these glasses ab oculis ad legendum were sold for six Bolognese crowns. I was given a pair of them by a great master, Salvinus of the Armati, more than ten years ago, and I have jealously preserved them all this time, as if they were—as they now are—a part of my very body.”
“I hope you will allow me to examine them one of these days; I would be happy to produce some similar ones,” Nicholas said, with emotion.
“Of course,” William agreed, “but mind you, the thickness of the glass must vary according to the eye it is to serve, and you must test many of these lenses, trying them on the person until the suitable thickness is found.”
“What a wonder!” Nicholas continued. “And yet many would speak of witchcraft33 and diabolical34 machination. …”
“You can certainly speak of magic in this device,” William allowed. “But there are two forms of magic. There is a magic that is the work of the Devil and which aims at man’s downfall through artifices35 of which it is not licit to speak. But there is a magic that is divine, where God’s knowledge is made manifest through the knowledge of man, and it serves to transform nature, and one of its ends is to prolong man’s very life. And this is holy magic, to which the learned must devote themselves more and more, not only to discover new things but also to rediscover many secrets of nature that divine wisdom had revealed to the Hebrews, the Greeks, to other ancient peoples, and even, today, to the infidels (and I cannot tell you all the wonderful things on optics and the science of vision to be read in the books of the infidels!). And of all this learning Christian36 knowledge must regain37 possession, taking it from the pagans and the infidels tamquam ab iniustis possessoribus”
“But why don’t those who possess this learning com?municate it to all the people of God?”
“Because not all the people of God are ready to accept so many secrets, and it has often happened that the possessors of this learning have been mistaken for necromancers in league with the Devil, and they have paid with their lives for their wish to share with others their store of knowledge. I myself, during trials in which someone was suspected of dealings with the Devil, have had to take care not to use these lenses, resorting to eager secretaries who would read to me the writings I required. Otherwise, in a moment when the Devil’s presence was so widespread, and everyone could smell, so to speak, the odor of sulphur, I myself would have been considered a friend of the accused. And finally, as the great Roger Bacon warned, the secrets of science must not always pass into the hands of all, for some could use them to evil ends. Often the learned man must make seem magic certain books that are not magic, but simply good science, in order to protect them from indiscreet eyes.”
“You fear the simple can make evil use of these secrets, then?” Nicholas asked.
“As far as simple people are concerned, my only fear is that they may be terrified by them, confusing them with those works of the Devil of which their preachers speak too often. You see, I have happened to know very skilled physicians who had distilled38 medicines capable of curing a disease immediately. But when they gave their unguent39 or their infusion40 to the simple, they accompanied it with holy words and chanted phrases that sounded like prayers: not because these prayers had the power to heal, but because, believing that the cure came from the prayers, the simple would swallow the infusion or cover themselves with the unguent, and so they would be cured, while paying little attention to the effective power of the medicine. Also, the spirit, aroused by faith in the pious41 formula, would be better prepared for the corporal action of the medication. But often the treasures of learning must be defended, not against the simple but, rather, against other learned men. Wondrous42 machines are now made, of which I shall speak to you one day, with which the course of nature can truly be predicted. But woe43 if they should fall into the hands of men who would use them to extend their earthly power and satisfy their craving44 for possession. I am told that in Cathay a sage45 has com?pounded a powder that, on contact with fire, can pro4?duce a great rumble46 and a great flame, destroying everything for many yards around. A wondrous device, if it were used to shift the beds of streams or shatter rock when ground is being broken for cultivation47. But if someone were to use it to bring harm to his personal enemies?”
“Perhaps it would be good, if they were enemies of the people of God,” Nicholas said piously48.
“Perhaps,” William admitted. “But who today is the enemy of the people of God? Louis the Emperor or John the Pope?”
“Oh, my Lord!” Nicholas said, quite frightened. “I really wouldn’t like to decide such a painful question!”
“You see?” William said. “Sometimes it is better for certain secrets to remain veiled by arcane49 words. The secrets of nature are not transmitted on skins of goat or sheep. Aristotle says in the book of secrets that communicating too many arcana of nature and art breaks a celestial50 seal and many evils can ensue. Which does not mean that secrets must not be revealed, but that the learned must decide when and how.”
“Wherefore it is best that in places like this,” Nicholas said, “not all books be within the reach of all.”
“This is another question,” William said. “Excess of loquacity51 can be a sin, and so can excess of reticence52. I didn’t mean that it is necessary to conceal53 the sources of knowledge. On the contrary, this seems to me a great evil. I meant that, since these are arcana from which both good and evil can derive54, the learned man has the right and the duty to use an obscure language, compre?hensible only to his fellows. The life of learning is difficult, and it is difficult to distinguish good from evil. And often the learned men of our time are only dwarfs on the shoulders of dwarfs.”
This cordial conversation with my master must have put Nicholas in a confiding55 mood. For he winked56 at William (as if to say: You and I understand each other because we speak of the same things) and he hinted: “But over there”—he nodded toward the Aedificium—“the secrets of learning are well defended by works of magic. …”
“Really?” William said, with a show of indifference57. “Barred doors, stern prohibitions58, threats, I suppose.”
“Oh, no. More than that …”
“What, for example?”
“Well, I don’t know exactly; I am concerned with glass, not books: But in the abbey there are rumors59 ... strange rumors. …”
“Of what sort?”
“Strange. Let us say, rumors about a monk who decided to venture into the library during the night, to look for something Malachi had refuse to give him, and he saw serpents, headless men, and men with two heads. He was nearly crazy when he emerged from the labyrinth60. ...”
“Why do you speak of magic rather than diabolical apparitions61?”
“Because even if I am only a poor master glazier I am not so ignorant. The Devil (God save us!) does not tempt62 a monk with serpents and two-headed men. If anything, with lascivious63 visions, as he tempted64 the fathers in the desert. And besides, if it is evil to handle certain books, why would the Devil distract a monk from committing evil?”
“That seems to me a good enthymeme,” my master admitted.
“And finally, when I was repairing the windows of the infirmary, I amused myself by leafing through some of Severinus’s books. There was a book of secrets written, I believe, by Albertus Magnus; I was attracted by some curious illustrations, and I read some pages about how you can grease the wick of an oil lamp, and the fumes65 produced then provoke visions. You must have noticed?—or, rather, you cannot have noticed yet, because you have not yet spent a night in the abbey—that during the hours of darkness the upper floor of the Aedificium is illuminated66. At certain points there is a dim glow from the windows. Many have wondered what it is, and there has been talk of will-o’-the-wisps, or souls of dead librarians who return to visit their realm. Many here believe these tales. I think those are lamps prepared for visions. You know, if you take the wax from a dog’s ear and grease a wick, anyone breathing the smoke of that lamp will believe he has a dog’s head, and if he is with someone else, the other will see a dog’s head. And there is another unguent that makes those near the lamp feel big as elephants. And with the eyes of a bat and of two fish whose names I cannot recall, and the venom67 of a wolf, you make a wick that, as it burns, will cause you to see the animals whose fat you have taken. And with a lizard’s tail you make everything around you seem of silver, and with the fat of a black snake and a scrap68 of a shroud69, the room will appear filled with serpents. I know this. Someone in the library is very clever. …”
“But couldn’t it be the souls of the dead librarians who perform these feats70 of magic?”
Nicholas remained puzzled and uneasy. “I hadn’t thought of that. Perhaps. God protect us. It’s late. Vespers have already begun. Farewell.” And he headed for the church.
We continued along the south side: to our right the hospice for pilgrims and the chapter house with its gardens, to the left the olive presses, the mill, the granaries, the cellars, the novices’ house. And everyone was hurrying toward the church.
“What do you think of what Nicholas said?” I asked.
“I don’t know. There is something in the library, and I don’t believe it is the souls of dead librarians. …”
“Why not?”
“Because I imagine they were so virtuous71 that today they remain in the kingdom of heaven to contemplate72 the divine countenance73, if this answer will satisfy you. As for the lamps, we shall see if they are there. And as for the unguents our glazier spoke of, there are easier ways to provoke visions, and Severinus knows them very well, as you realized today. What is certain is that in the abbey they want no one to enter the library at night and that many, on the contrary, have tried or are trying to do so.”
“And what does our crime have to do with this business?”
“Crime. The more I think about it, the more I am convinced that Adelmo killed himself.”
“Why is that?”
“You remember this morning when I remarked the heap of dirty straw? As we were climbing up the curve beneath the east tower I had noticed at that point the traces left by a landslide74: or, rather, a part of the terrain had given way below the tower, more or less there where the waste collects, and had slipped. And that is why this evening, when we looked down from above, the straw seemed to have little snow covering it; it was covered only by the latest fall, yesterday’s snow, and not by that of the past few days. As for Adelmo’s corpse75, the abbot told us that it had been lacerated by the rocks, and beneath the east tower, where the build?ing joins a sheer drop, there are pines growing. The rocks, however, are directly under the point where the wall ends, forming a kind of step, and afterward76 the straw dump begins.”
“And so?”
“And so, think whether it is not less—how shall I say it?—less costly77 for our minds to believe that Adelmo, for reasons yet to be ascertained78, threw himself of his own will from the parapet of the wall, struck the rocks, and, dead or wounded as he may have been, sank into the straw. Then the landslide, caused by the storm that night, carried the straw and part of the terrain and the poor young man’s body down below the east tower.”
“Why do you say this solution is less costly for our minds?”
“Dear Adso, one should not multiply explanations and causes unless it is strictly79 necessary. If Adelmo fell from the east tower, he must have got into the library, someone must have first struck him so he would offer no resistance, and then this person must have found a way of climbing up to the window with a lifeless body on his back, opening it, and pitching the hapless monk down. But with my hypothesis we need only Adelmo, his decision, and a shift of some land. Everything is explained, using a smaller number of causes.”
“But why would he have killed himself.”
“But why would anyone have killed him? In either case reasons have to be found. And it seems to me beyond doubt that they existed. In the Aedificium there is an atmosphere of reticence; they are all keep?ing something quiet. Meanwhile, we have already collected a few insinuations—quite vague, to be sure—?about some strange relationship between Adelmo and Berengar. That means we will keep an eye on the assistant librarian.”
While we were talking in this fashion, the office of vespers ended. The servants were going back to their tasks before retiring for supper, the monks were head?ing for the refectory. The sky was now dark and it was beginning to snow. A light snow, in soft little flakes80, which must have continued, I believe, for most of the night, because the next morning all the grounds were covered with a white blanket, as I shall tell.
I was hungry and welcomed with relief the idea of going to table.
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phantoms
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| n.鬼怪，幽灵( phantom的名词复数 ) | |
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monk
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| n.和尚，僧侣，修道士 | |
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monks
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| n.修道士，僧侣( monk的名词复数 ) | |
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pro
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| n.赞成，赞成的意见，赞成者 | |
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prohibition
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| n.禁止；禁令，禁律 | |
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interdiction
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| n.禁止；封锁 | |
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valid
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| adj.有确实根据的；有效的；正当的，合法的 | |
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remains
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isolated
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| adj.与世隔绝的 | |
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ward
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| n.守卫，监护，病房，行政区，由监护人或法院保护的人（尤指儿童）；vt.守护，躲开 | |
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choir
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| n.唱诗班，唱诗班的席位，合唱团，舞蹈团；v.合唱 | |
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decided
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terrain
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fugitive
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| adj.逃亡的，易逝的；n.逃犯，逃亡者 | |
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grooms
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| n.新郎( groom的名词复数 )；马夫v.照料或梳洗（马等）( groom的第三人称单数 )；使做好准备；训练；（给动物）擦洗 | |
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northward
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panes
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| 窗玻璃( pane的名词复数 ) | |
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gems
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| growth； economy； management； and customer satisfaction 增长 | |
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fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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adorned
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| [计]被修饰的 | |
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minor
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| adj.较小(少)的，较次要的；n.辅修学科；vi.辅修 | |
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remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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limpid
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nave
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| n.教堂的中部；本堂 | |
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dwarfs
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exquisite
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craftsmanship
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destined
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relics
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| [pl.］n.遗物，遗迹，遗产；遗体，尸骸 | |
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soldered
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| v.（使）焊接，焊合( solder的过去式和过去分词 ) | |
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spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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labor
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| n.劳动，努力，工作，劳工；分娩；vi.劳动，努力，苦干；vt.详细分析；麻烦 | |
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witchcraft
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| n.魔法，巫术 | |
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diabolical
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| adj.恶魔似的，凶暴的 | |
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artifices
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| n.灵巧( artifice的名词复数 )；诡计；巧妙办法；虚伪行为 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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regain
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| vt.重新获得，收复，恢复 | |
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distilled
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| adj.由蒸馏得来的v.蒸馏( distil的过去式和过去分词 )；从…提取精华 | |
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unguent
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| n.（药）膏；润滑剂；滑油 | |
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infusion
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| n.灌输 | |
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pious
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| adj.虔诚的；道貌岸然的 | |
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wondrous
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| adj.令人惊奇的，奇妙的；adv.惊人地；异乎寻常地；令人惊叹地 | |
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woe
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| n.悲哀，苦痛，不幸，困难；int.用来表达悲伤或惊慌 | |
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craving
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| n.渴望,热望 | |
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sage
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| n.圣人，哲人；adj.贤明的，明智的 | |
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rumble
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| n.隆隆声；吵嚷；v.隆隆响；低沉地说 | |
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cultivation
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| n.耕作，培养，栽培（法），养成 | |
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piously
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| adv.虔诚地 | |
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arcane
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| adj.神秘的，秘密的 | |
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celestial
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| adj.天体的；天上的 | |
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loquacity
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| n.多话，饶舌 | |
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reticence
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| n.沉默，含蓄 | |
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conceal
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| v.隐藏，隐瞒，隐蔽 | |
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derive
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| v.取得；导出；引申；来自；源自；出自 | |
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confiding
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| adj.相信人的，易于相信的v.吐露（秘密，心事等）( confide的现在分词 )；（向某人）吐露（隐私、秘密等） | |
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winked
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| v.使眼色( wink的过去式和过去分词 )；递眼色（表示友好或高兴等）；（指光）闪烁；闪亮 | |
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indifference
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| n.不感兴趣，不关心，冷淡，不在乎 | |
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prohibitions
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| 禁令，禁律( prohibition的名词复数 )； 禁酒； 禁例 | |
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rumors
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| n.传闻( rumor的名词复数 )；[古]名誉；咕哝；[古]喧嚷v.传闻( rumor的第三人称单数 )；[古]名誉；咕哝；[古]喧嚷 | |
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labyrinth
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| n.迷宫；难解的事物；迷路 | |
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apparitions
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| n.特异景象( apparition的名词复数 )；幽灵；鬼；（特异景象等的）出现 | |
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tempt
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| vt.引诱，勾引，吸引，引起…的兴趣 | |
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lascivious
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| adj.淫荡的，好色的 | |
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tempted
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| v.怂恿（某人）干不正当的事；冒…的险（tempt的过去分词） | |
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fumes
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| n.(强烈而刺激的)气味，气体 | |
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illuminated
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| adj.被照明的；受启迪的 | |
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venom
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| n.毒液，恶毒，痛恨 | |
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scrap
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| n.碎片；废料；v.废弃，报废 | |
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shroud
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| n.裹尸布，寿衣；罩，幕；vt.覆盖，隐藏 | |
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feats
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| 功绩，伟业，技艺( feat的名词复数 ) | |
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virtuous
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| adj.有品德的，善良的，贞洁的，有效力的 | |
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contemplate
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| vt.盘算，计议；周密考虑；注视，凝视 | |
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countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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landslide
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| n.(竞选中)压倒多数的选票；一面倒的胜利 | |
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corpse
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| n.尸体，死尸 | |
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afterward
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| adv.后来；以后 | |
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costly
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| adj.昂贵的，价值高的，豪华的 | |
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ascertained
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| v.弄清，确定，查明( ascertain的过去式和过去分词 ) | |
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strictly
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| adv.严厉地，严格地；严密地 | |
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flakes
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| 小薄片( flake的名词复数 )； （尤指）碎片； 雪花； 古怪的人 | |
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