The Name of the Rose (40 page)

I have vowed (aged amanuensis of a text till now unwritten, though for long decades it has spoken in my mind) to be a faithful chronicler, not only out of love for the truth, or the desire (worthy though it be) to instruct my future readers, but also out of a need to free my memory, dried up and weary of visions that have troubled it for a whole lifetime. Therefore, I must tell everything, decently but without shame. And I must say now, and clearly, what I thought then and almost tried to conceal from myself, walking over the grounds, sometimes breaking into a run so that I might attribute to the motion of my body the sudden pounding of my heart, or stopping to admire the work of the villeins, deluding myself that I was being distracted by such contemplation, breathing the cold air deeply into my lungs, as a man drinks wine to forget fear or sorrow.

In vain. I thought of the girl. My flesh had forgotten the intense pleasure, sinful and fleeting (a base thing), that union with her had given me; but my soul had not forgotten her face, and could not manage to feel that this memory was perverse: rather, it throbbed as if in that face shone all the bliss of creation.

I sensed, in a confused way, and almost denying to myself the truth of what I felt, that the poor, filthy, impudent creature who sold herself (who knows with what stubborn constancy) to other sinners, that daughter of Eve, weak like all her sisters, who had so often bartered her own flesh, was yet something splendid and wondrous. My intellect knew her as an occasion of sin, my sensitive appetite perceived her as the vessel of every grace. It is difficult to say what I felt. I could try to write that, still caught in the snares of sin, I desired, culpably, for her to appear at every moment, and I spied on the labor of the workers to see whether, around the corner of a hut or from the darkness of a barn, that form that had seduced me might emerge. But I would not be writing the truth, or, rather, I would be attempting to draw a veil over the truth to attenuate its force and clarity. Because the truth is that I “saw” the girl, I saw her in the branches of the bare tree that stirred lightly when a benumbed sparrow flew to seek refuge there; I saw her in the eyes of the heifers that came out of the barn, and I heard her in the bleating of the sheep that crossed my erratic path. It was as if all creation spoke to me of her, and I desired to see her again, true, but I was also prepared to accept the idea of never seeing her again, and of never lying again with her, provided that I could savor the joy that filled me that morning, and have her always near even if she were to be, and for eternity, distant. It was, now I am trying to understand, as if—just as the whole universe is surely like a book written by the finger of God, in which everything speaks to us of the immense goodness of its Creator, in which every creature is description and mirror of life and death, in which the humblest rose becomes a gloss of our terrestrial progress—everything, in other words, spoke to me only of the face I had hardly glimpsed in the aromatic shadows of the kitchen. I dwelled on these fantasies because I said to myself (or, rather, did not say: at that moment I did not formulate thoughts translatable into words) that if the whole world is destined to speak to me of the power, goodness, and wisdom of the Creator, and if that morning the whole world spoke to me of the girl, who (sinner though she may have been) was nevertheless a chapter in the great book of creation, a verse of the great psalm chanted by the cosmos—I said to myself (I say now) that if this occurred, it could only be a part of the great design that sustains the universe, arranged like a lyre, miracle of consonance and harmony. As if intoxicated, I then enjoyed her presence in the things I saw, and, desiring her in them, with the sight of them I was sated.

And yet I felt a kind of sorrow, because at the same time I suffered from an absence, though I was happy with the many ghosts of a presence. It is difficult for me to explain this mystery of contradiction, sign that the human spirit is fragile and never proceeds directly along the paths of divine reason, which has built the world as a perfect syllogism, but instead grasps only isolated and often disjointed propositions of this syllogism, whence derives the ease with which we fall victims to the deceptions of the Evil One. Was it a deception of the Evil One, that morning, that so moved me? I think today that it was, because I was a novice, but I think that the human feeling that stirred me was not bad in itself, but only with regard to my state. Because in itself it was the feeling that moves man toward woman so that the one couples with the other, as the apostle of the Gentiles wants, and that both be flesh of one flesh, and that together they procreate new human beings and succor each other from youth to old age. Only the apostle spoke thus for those who seek a remedy for lust and who do not wish to burn, recalling, however, that the condition of chastity is far preferable, the condition to which as a monk I had consecrated myself. And therefore what I suffered that morning was evil for me, but for others perhaps was good, the sweetest of good things; thus I understand now that my distress was not due to the depravity of my thoughts, in themselves worthy and sweet, but to the depravity of the gap between my thoughts and the vows I had pronounced. And therefore I was doing evil in enjoying something that was good in one situation, bad in another; and my fault lay in trying to reconcile natural appetite and the dictates of the rational soul. Now I know that I was suffering from the conflict between the elicit appetite of the intellect, in which the will's rule should have been displayed, and the elicit appetite of the senses, subject to human passions. In fact, as Aquinas says, the acts of the sensitive appetite are called passions precisely because they involve a bodily change. And my appetitive act was, as it happened, accompanied by a trembling of the whole body, by a physical impulse to cry out and to writhe. The angelic doctor says that the passions in themselves are not evil, but they must be governed by the will led by the rational soul. But my rational soul that morning was dazed by weariness, which kept in check the irascible appetite, addressed to good and evil as terms of conquest, but not the concupiscent appetite, addressed to good and evil as known entities. To justify my irresponsible recklessness of that time, I will say now that I was unquestionably seized by love, which is passion and is cosmic law, because the weight of bodies is actually natural love. And by this passion I was naturally seduced, and I understood why the angelic doctor said that amor est magis cognitivus quam cognitio, that we know things better through love than through knowledge. In fact, I now saw the girl better than I had seen her the previous night, and I understood her intus et in cute because in her I understood myself and in myself her. I now wonder whether what I felt was the love of friendship, in which like loves like and wants only the other's good, or love of concupiscence, in which one wants one's own good and the lacking wants only what completes it. And I believe that the nighttime love had been concupiscent, for I wanted from the girl something I had never had; whereas that morning I wanted nothing from the girl, and I wanted only her good, and I wished her to be saved from the cruel necessity that drove her to barter herself for a bit of food, and I wished her to be happy; nor did I want to ask anything further of her, but only to think of her and see her in sheep, oxen, trees, in the serene light that bathed in happiness the grounds of the abbey.

Now I know that good is cause of love and that which is good is defined by knowledge, and you can only love what you have learned is good, whereas I had, indeed, learned that the girl was the good of the irascible appetite, but the evil of the will. But I was in the grip of so many and such conflicting emotions, because what I felt was like the holiest love just as the doctors describe it: it produced in me that ecstasy in which lover and beloved want the same thing (and by mysterious enlightenment I, in that moment, knew that the girl, wherever she was, wanted the same things I myself wanted), and for her I felt jealousy, but not the evil kind, condemned by Paul in 1 Corinthians, but that which Dionysius speaks of in
The Divine Names
whereby God also is called jealous because of the great love He feels for all creation (and I loved the girl precisely because she existed, and I was happy, not envious, that she existed). I was jealous in the way in which, for the angelic doctor, jealousy is motus in amatum, the jealousy of friendship, which inspires us to move against all that harms the beloved (and I dreamed, at that moment, only of freeing the girl from the power of him who was buying her flesh and befouling it with his own infamous passions).

Now I know, as the doctor says, that love can harm the lover when it is excessive. And mine was excessive. I have tried to explain what I felt then, not in the least to justify what I felt. I am speaking of what were my sinful ardors of youth. They were bad, but truth obliges me to say that at the time I felt them to be extremely good. And let this serve to instruct anyone who may fall, as I did, into the nets of temptation. Today, an old man, I would know a thousand ways of evading such seductions. And I wonder how proud of them I should be, since it is true that I am free of the temptations of the noontime Devil; but not free from others, so that I ask myself whether what I am now doing is not a sinful succumbing to the terrestrial passion of recollection, a foolish attempt to elude the flow of time, and death.

Then, I saved myself as if by miraculous instinct. The girl appeared to me in nature and in the works of man that surrounded me. I sought then, thanks to a happy intuition of my soul, to lose myself in the relaxed contemplation of those works. I observed the cowherds as they led the oxen out of the stable, the swineherds taking food to the pigs, the shepherds shouting to the dogs to collect the sheep, peasants carrying cracked wheat and millet to the mills and coming out with sacks of good food. I lost myself in the contemplation of nature, trying to forget my thoughts and to look only at beings as they appear, and to forget myself, joyfully, in the sight of them.

How beautiful was the spectacle of nature not yet touched by the often perverse wisdom of man!

I saw the lamb, to which this name was given as if in recognition of its purity and goodness. In fact the noun “agnus” derives from the fact that this animal “agnoscit”; it recognizes its mother, and recognizes her voice in the midst of the flock while the mother, among many lambs of the same form, with the same bleating, recognizes always and only her offspring, and nourishes him. I saw the sheep, which is called “ovis” from “ab oblatione” because from earliest times it served for sacrificial rites; the sheep, which, as is its habit as winter approaches, seeks grass greedily and stuffs itself with forage before the pastures are seared by frost. And the flocks were watched by dogs, called “canes” from the verb “canor” because of their barking. The perfect animal among animals, with superior gifts of perception, the dog recognizes its master and is trained to hunt wild animals in the forests, to guard flocks against wolves; it protects the master's house and his children, and sometimes in its office of defense it is killed. King Garamant, who had been taken away to prison by his enemies, was brought back to his homeland by a pack of two hundred dogs who made their way past the enemy troops; the dog of Jason Licius, after its master's death, persisted in refusing food until it died of starvation; and the dog of King Lysimachus threw himself on his master's funeral pyre, to die with him. The dog has the power to heal wounds by licking them with his tongue, and the tongue of his puppies can heal intestinal lesions. By nature he is accustomed to making second use of the same food, after vomiting it. His sobriety is the symbol of perfection of spirit, as the thaumaturgical power of his tongue is the symbol of the purification of sins through confession and penance. But the dog's returning to his vomit is also a sign that, after confession, we return to the same sins as before, and this moral was very useful to me that morning to admonish my heart, as I admired the wonders of nature.

Meanwhile, my steps were taking me to the oxen's stable, where they were coming out in great number, led by their drovers. They immediately appeared to me as they were and are, symbols of friendship and goodness, because every ox at his work turns to seek his companion at the plow; if by chance the partner is absent at that moment, the ox calls him with affectionate lowing. Oxen learn obediently to go back by themselves to the barn when it rains, and when they take refuge at the manger, they constantly stretch their necks to look out and see whether the bad weather has stopped, because they are eager to resume work. With the oxen at that moment also came from the barn the calves, whose name, “vituli,” derives from “viriditas,” or from “virgo,” because at that age they are still fresh, young, and chaste, and I had done wrong and was still wrong, I said to myself, to see in their graceful movements an image of the girl who was not chaste. I thought of these things, again at peace with the world and with myself, observing the merry toil of that morning hour. And I thought no more of the girl, or, rather, I made an effort to transform the ardor I felt for her into a sense of inner happiness and devout peace.

I said to myself that the world was good and admirable. That the goodness of God is made manifest also in the most horrid beasts, as Honorius Augustoduniensis explains. It is true, there are serpents so huge that they devour stags and swim across the ocean, there is the bestia cenocroca with an ass's body, the horns of an ibex, the chest and maw of a lion, a horse's hoofs but cloven like an ox's, a slit from the mouth that reaches the ears, an almost human voice, and in the place of teeth a single, solid bone. And there is the manticore, with a man's face, triple set of teeth, lion's body, scorpion's tail, glaucous eyes the color of blood, and a voice like the hissing of snakes, greedy for human flesh. And there are monsters with eight toes, wolf's muzzle, hooked talons, sheep's fleece, and dog's back, who in old age turn black instead of white, and who outlive us by many years. And there are creatures with eyes on their shoulders and two holes in the chest instead of nostrils, because they lack a head, and others that dwell along the river Ganges who live only on the odor of a certain apple, and when they go away from it they die. But even all these foul beasts sing in their variety the praises of the Creator and His wisdom, as do the dog and the ox, the sheep and the lamb and the lynx. How great, I said to myself then, repeating the words of Vincent Belovacensis, the humblest beauty of this world, and how pleasing to the eye of reason the consideration of not only the modes and numbers and orders of things, so decorously established for the whole universe, but also the cycle of times that constantly unravel through successions and lapses, marked by the death of what has been born. I confess that, sinner as I am, my soul only for a little while still prisoner of the flesh, I was moved then by spiritual sweetness toward the Creator and the rule of this world, and with joyous veneration I admired the greatness and the stability of creation.