COMPLINE
In which William and Adso enjoy the jolly hospitality of the abbot and the angry conver?sation of Jorge.
The refectory was illuminated1 by great torches. The monks3 sat at a row of tables dominated by the abbot’s table, set perpendicularly4 to theirs on a broad dais. On the opposite side there was a pulpit, where the monk2 who would read during supper had already taken his place. The abbot was waiting for us next to a little fountain, with a white cloth to wipe our hands after the lavabo, following the ancient counsels of Saint Pachomius.
The abbot invited William to his table and said that for this evening, since I was also a new guest, I would enjoy the same privilege, even though I was a Benedic?tine novice5. In the following days, he said to me paternally6, I could sit at table with the monks, or, if I were employed in some task for my master, I could stop in the kitchen before or after meals, and there the cooks would take care of me.
The monks were now standing7 at the tables, motionless, their cowls lowered over their faces, their hands under their scapulars. The abbot approached his table and pronounced the “Benedicite.” From the pulpit the pre?centor intoned the “Edent paupers8.” The abbot imparted his benediction9 and everyone sat down.
Our founder10’s Rule prescribes a frugal11 meal but allows the abbot to determine how much food the monks actually need. In our abbeys now, however, there is greater indulgence in the pleasures of the table. I will not speak of those that, unfortunately, have been transformed into dens12 of gluttony; but even those that follow standards of penance13 and virtue14 provide the monks, almost always engaged in taxing intellectual labors15, with a nourishment16 not effete17 but substantial. On the other hand, the abbot’s table is always favored, not least because honored guests frequently sit there, and the abbeys take pride in the produce of their lands and their barns, and in the skill of their cooks.
The monks’ meal proceeded in silence, as is customary; they communicated among themselves with the usual alphabet of fingers. The novices18 and younger monks were served first, immediately after the dishes meant for all had been passed at the abbot’s table.
With us at the abbot’s table sat Malachi, the cellarer, and the two oldest monks, Jorge of Burgos, the venera?ble blind man I had met in the scriptorium, and Alinardo of Grottaferrata: ancient, almost a centenarian, lame19, and fragile-looking, and—it seemed to me—addled. The abbot told us that, having come to the abbey as a novice, Alinardo had lived there always and recalled almost eighty years of its events. The abbot told us these things in a whisper at the beginning, because afterward20 he observed the custom of our order and followed the reading in silence. But, as I said, certain liberties were taken at the abbot’s table, and we praised the dishes we were offered as the abbot extolled21 the quality of his olive oil, or of his wine. Indeed, once, as he poured some for us, he recalled for us that passage in the Rule where the holy founder observed that wine, to be sure, is not proper for monks, but since the monks of our time cannot be persuaded not to drink, they should at least not drink their fill, because wine induces even the wise to apostasy22, as Ecclesiastes re?minds us. Benedict said “of our time” referring to his own day, now very remote: you can imagine the time in which we were supping at the abbey, after such deca?dence of behavior (and I will not speak of my time, in which I write, except to say that here at Melk there is greater indulgence in beer!): in short, we drank with?out excess but not without enjoyment23.
We ate meat cooked on the spit, freshly slaughtered24 pigs, and I realized that in cooking other foods they did not use animal fats or rape25 oil but good olive oil, which came from lands the abbey owned at the foot of the mountain toward the sea. The abbot made us taste (reserved for his table) the chicken I had seen being prepared in the kitchen. I saw that he also possessed26 a metal fork, a great rarity, whose form reminded me of my master’s glasses. A man of noble extraction, our host did not want to soil his hands with food, and indeed offered us his implement27, at least to take the meat from the large plate and put it in our bowls. I refused, but I saw that William accepted gladly and made nonchalant use of that instrument of great gentlemen, perhaps to show the abbot that not all Franciscans were men of scant28 education or humble29 birth.
In my enthusiasm for all these fine foods (after several days of travel in which we had eaten what we could find), I had been distracted from the reading, which meanwhile continued devoutly30. I was reminded of it by a vigorous grunt31 of assent32 from Jorge, and I realized we had reached the point at which a chapter of the Rule is always read. I understood why Jorge was so content, since I had listened to him that afternoon. The reader was saying, “Let us imitate the example of the prophet, who says: I have decided33, I shall watch over my way so as not to sin with my tongue, I have put a curb34 upon my mouth, I have fallen dumb, humbling35 myself, I have refrained from speaking even of honest things. And if in this passage the prophet teaches us that sometimes our love of silence should cause us to refrain from speaking even of licit things, how much more should we refrain from illicit36 talk, to avoid the chastisement37 of this sin!” And then he continued: “But vulgarities, nonsense, and jests we condemn38 to perpetu?al imprisonment39, in every place, and we do not allow the disciple40 to open his mouth for speech of this sort.”
“And this goes for the marginalia we were discussing today,” Jorge could not keep from commenting in a low voice. “John Chrysostom said that Christ never laughed.”
“Nothing in his human nature forbade it,” William remarked, “because laughter, as the theologians teach, is proper to man.”
“The son of man could laugh, but it is not written that he did so,” Jorge said sharply, quoting Petrus Cantor.
“Manduca, iam coctum est,” William murmured. “Eat, for it is well done.”
“What?” asked Jorge, thinking he referred to some dish that was being brought to him.
“Those are the words that, according to Ambrose, were uttered by Saint Lawrence on the gridiron, when he invited his executioners to turn him over, as Prudentius also recalls in the Peristephanon,” William said with a saintly air. “Saint Lawrence therefore knew how to laugh and say ridiculous things, even if it was to humili41?ate his enemies.”
“Which proves that laughter is something very close to death and to the corruption42 of the body,” Jorge replied with a snarl43; and I must admit that he spoke44 like a good logician45.
At this point the abbot good-naturedly invited us to be silent. The meal was ending, in any case. The abbot stood up and introduced William to the monks. He praised his wisdom, expounded46 his fame, and informed them that the visitor had been asked to investigate Adelmo’s death; and the abbot also urged the monks to answer any questions and to instruct their underlings, throughout the abbey, to do the same.
Supper over, the monks prepared to go off to the choir47 for the office of compline. They again lowered their cowls over their faces and formed a line at the door. Then they moved in a long file, crossing the cemetery48 and entering the choir through the north doorway49.
We went off with the abbot. “Is this the hour when the doors of the Aedificium are locked?” William asked.
“As soon as the servants have finished cleaning the refectory and the kitchens, the librarian will personally close all the doors, barring them on the inside.”
“On the inside? And where does he come out?”
The abbot glared at William for a moment. “Obviously he does not sleep in the kitchen,” he said brusquely. And he began to walk faster.
“Very well,” William whispered to me, “so another door does exist, but we are not to know about it.” I smiled, proud of his deduction50, and he scolded me: “And don’t laugh. As you have seen, within these walla laughter doesn’t enjoy a good reputation.”
We entered the choir. A single lamp was burning on a heavy bronze tripod, tall as two men. The monks silently took their places is the stalls.
Then the abbot gave a signal, and the precentor intoned, “Tu autem Domine miserere nobis.” The abbot replied, “Adiutorium nostrum51 in nomine Domnni”; and all continued, in chorus, with “Qui fecit coelum et terram.” Then the chanting of the psalms52 began: “When I call Thee answer me O God of my justice”; “I shall thank Thee Lord with all my heart”; “Come bless the Lord, all ye servants of the Lord.” We had not sat in the stalls, but had withdrawn53 into the main nave54. From there, we suddenly glimpsed Malachi emerging from the darkness of a side chapel55.
“Keep your eye on that spot,” William said to me. “There could be a passage leading to the Aedificium.”
“Under the cemetery?”
“And why not? In fact, now that I think about it, there must be an ossarium somewhere; they can’t possi?bly have buried all their monks for centuries in that patch of ground.”
“But do you really want to enter the library at night?” I asked, terrified.
“Where there are dead monks and serpents and mysterious lights, my good Adso? No, my boy. I was thinking about it today, and not from curiosity but because I was pondering the question of how Adelmo died. Now, as I told you, I tend toward a more logical explanation, and, all things considered, I would prefer to respect the customs of this place.”
“Then why do you want to know?”
“Because learning does not consist only of knowing what we must or we can do, but also of knowing what we could do and perhaps should not do.”
1 illuminated | |
adj.被照明的;受启迪的 | |
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2 monk | |
n.和尚,僧侣,修道士 | |
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3 monks | |
n.修道士,僧侣( monk的名词复数 ) | |
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4 perpendicularly | |
adv. 垂直地, 笔直地, 纵向地 | |
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5 novice | |
adj.新手的,生手的 | |
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6 paternally | |
adv.父亲似地;父亲一般地 | |
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7 standing | |
n.持续,地位;adj.永久的,不动的,直立的,不流动的 | |
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8 paupers | |
n.穷人( pauper的名词复数 );贫民;贫穷 | |
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9 benediction | |
n.祝福;恩赐 | |
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10 Founder | |
n.创始者,缔造者 | |
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11 frugal | |
adj.节俭的,节约的,少量的,微量的 | |
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12 dens | |
n.牙齿,齿状部分;兽窝( den的名词复数 );窝点;休息室;书斋 | |
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13 penance | |
n.(赎罪的)惩罪 | |
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14 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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15 labors | |
v.努力争取(for)( labor的第三人称单数 );苦干;详细分析;(指引擎)缓慢而困难地运转 | |
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16 nourishment | |
n.食物,营养品;营养情况 | |
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17 effete | |
adj.无生产力的,虚弱的 | |
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18 novices | |
n.新手( novice的名词复数 );初学修士(或修女);(修会等的)初学生;尚未赢过大赛的赛马 | |
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19 lame | |
adj.跛的,(辩解、论据等)无说服力的 | |
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20 afterward | |
adv.后来;以后 | |
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21 extolled | |
v.赞颂,赞扬,赞美( extol的过去式和过去分词 ) | |
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22 apostasy | |
n.背教,脱党 | |
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23 enjoyment | |
n.乐趣;享有;享用 | |
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24 slaughtered | |
v.屠杀,杀戮,屠宰( slaughter的过去式和过去分词 ) | |
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25 rape | |
n.抢夺,掠夺,强奸;vt.掠夺,抢夺,强奸 | |
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26 possessed | |
adj.疯狂的;拥有的,占有的 | |
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27 implement | |
n.(pl.)工具,器具;vt.实行,实施,执行 | |
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28 scant | |
adj.不充分的,不足的;v.减缩,限制,忽略 | |
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29 humble | |
adj.谦卑的,恭顺的;地位低下的;v.降低,贬低 | |
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30 devoutly | |
adv.虔诚地,虔敬地,衷心地 | |
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31 grunt | |
v.嘟哝;作呼噜声;n.呼噜声,嘟哝 | |
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32 assent | |
v.批准,认可;n.批准,认可 | |
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33 decided | |
adj.决定了的,坚决的;明显的,明确的 | |
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34 curb | |
n.场外证券市场,场外交易;vt.制止,抑制 | |
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35 humbling | |
adj.令人羞辱的v.使谦恭( humble的现在分词 );轻松打败(尤指强大的对手);低声下气 | |
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36 illicit | |
adj.非法的,禁止的,不正当的 | |
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37 chastisement | |
n.惩罚 | |
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38 condemn | |
vt.谴责,指责;宣判(罪犯),判刑 | |
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39 imprisonment | |
n.关押,监禁,坐牢 | |
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40 disciple | |
n.信徒,门徒,追随者 | |
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41 humili | |
谦逊,谦恭; 谦让的行为; 谦虚谨慎 | |
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42 corruption | |
n.腐败,堕落,贪污 | |
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43 snarl | |
v.吼叫,怒骂,纠缠,混乱;n.混乱,缠结,咆哮 | |
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44 spoke | |
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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45 logician | |
n.逻辑学家 | |
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46 expounded | |
论述,详细讲解( expound的过去式和过去分词 ) | |
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47 choir | |
n.唱诗班,唱诗班的席位,合唱团,舞蹈团;v.合唱 | |
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48 cemetery | |
n.坟墓,墓地,坟场 | |
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49 doorway | |
n.门口,(喻)入门;门路,途径 | |
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50 deduction | |
n.减除,扣除,减除额;推论,推理,演绎 | |
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51 nostrum | |
n.秘方;妙策 | |
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52 psalms | |
n.赞美诗( psalm的名词复数 );圣诗;圣歌;(中的) | |
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53 withdrawn | |
vt.收回;使退出;vi.撤退,退出 | |
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54 nave | |
n.教堂的中部;本堂 | |
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55 chapel | |
n.小教堂,殡仪馆 | |
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