“Arnold tried to draw the magistrates of the city into his reform movement. They did not follow him, and he found support among the crowds of the poor and the outcast. He was not responsible for the violence and the anger with which they responded to his appeals for a less corrupt city.”
“The city is always corrupt.”
“The city is the place where today live the people of God, of whom you, we, are the shepherds. It is the place of scandal in which the rich prelates preach virtue to poor and hungry people. The Patarine disorders were born of this situation. They are sad, but not incomprehensible. The Catharists are something else. That is an Oriental heresy, outside the doctrine of the church. I don’t know whether they really commit or have committed the crimes attributed to them. I know they reject matrimony, they deny hell. I wonder whether many acts they have not committed have been attributed to them only because of the ideas (surely unspeakable) they have upheld.”
“And you tell me that the Catharists have not mingled with the Patarines, and that both are not simply two of the faces, the countless faces, of the same demoniacal phenomenon?”
“I say that many of these heresies, independently of the doctrines they assert, encounter success among the simple because they suggest to such people the possibility of a different life. I say that very often the simple do not know much about doctrine. I say that often hordes of simple people have confused Catharist preaching with that of the Patarines, and these together with that of the Spirituals. The life of the simple, Abo, is not illuminated by learning and by the lively sense of distinctions that makes us wise. And it is haunted by illness and poverty, tongue-tied by ignorance. Joining a heretical group, for many of them, is often only another way of shouting their own despair. You may burn a cardinal’s house because you want to perfect the life of the clergy, but also because you believe that the hell he preaches does not exist. It is always done because on earth there does exist a hell, where lives the flock whose shepherds we no longer are. But you know very well that, just as they do not distinguish between the Bulgarian church and the followers of the priest Liprando, so often the imperial authorities and their supporters did not distinguish between Spirituals and heretics. Not infrequently, imperial forces, to combat their adversaries, encouraged Catharist tendencies among the populace. In my opinion they acted wrongly. But what I now know is that the same forces often, to rid themselves of these restless and dangerous and too ‘simple’ adversaries, attributed to one group the heresies of the others, and flung them all on the pyre. I have seen — I swear to you, Abo, I have seen with my own eyes — men of virtuous life, sincere followers of poverty and chastity, but enemies of the bishops, whom the bishops thrust into the hands of the secular arm, whether it was in the service of the empire or of the free cities, accusing these men of sexual promiscuity, sodomy, unspeakable practices — of which others, perhaps, but not they, had been guilty. The simple are meat for slaughter, to be used when they are useful in causing trouble for the opposing power, and to be sacrificed when they are no longer of use.”
“Therefore,” the abbot said, with obvious maliciousness, “were Fra Dolcino and his madmen, and Gherardo Segarelli and those evil murderers, wicked Catharists or virtuous Fraticelli, sodomite Bogomils or Patarine reformers? Will you tell me, William, you who know so much about heretics that you seem one of them, where the truth lies?”
“Nowhere, at times,” William said, sadly.
“You see? You yourself can no longer distinguish between one heretic and another. I at least have a rule. I know that heretics are those who endanger the order that sustains the people of God. And I defend the empire because it guarantees this order for me. I combat the Pope because he is handing the spiritual power over to the bishops of the cities, who are allied with the merchants and the corporations and will not be able to maintain this order. We have maintained it for centuries. And as for the heretics, I also have a rule, and it is summed up in the reply that Arnald Amalaricus, Bishop of Citeaux, gave to those who asked him what to do with the citizens of Beziers: Kill them all, God will recognize His own.”
William lowered his eyes and remained silent for a while. Then he said, “The city of Beziers was captured and our forces had no regard for dignity of sex or age, and almost twenty thousand people were put to the sword. When the massacre was complete, the city was sacked and burned.”
“A holy war is nevertheless a war.”
“For this reason perhaps there should not be holy wars. But what am I saying? I am here to defend the rights of Louis, who is also putting Italy to the sword. I, too, find myself caught in a game of strange alliances. Strange the alliance between Spirituals and the empire, and strange that of the empire with Marsilius, who seeks sovereignty for the people. And strange the alliance between the two of us, so different in our ideas and traditions. But we have two tasks in common: the success of the meeting and the discovery of a murderer. Let us try to proceed in peace.”
The abbot held out his arms. “Give me the kiss of peace, Brother William. With a man of your knowledge I could argue endlessly about fine points of theology and morals. We must not give way, however, to the pleasure of disputation, as the masters of Paris do. You are right: we have an important task ahead of us, and we must proceed in agreement. But I have spoken of these things because I believe there is a connection. Do you understand? A possible connection — or, rather, a connection others can make — between the crimes that have occurred here and the theses. of your brothers. This is why I have warned you, and this is why we must ward off every suspicion or insinuation on the part of the Avignonese.”
“Am I not also to suppose Your Sublimity has suggested to me a line for my inquiry? Do you believe that the source of the recent events can be found in some obscure story dating back to the heretical past of one of the monks?”
The abbot was silent for a few moments, looking at William but allowing no expression to be read on his face. Then he said: “In this sad affair you are the inquisitor. It is your task to be suspicious, even to risk unjust suspicion. Here I am only the general father. And, I will add, if I knew that the past of one of my monks lent itself to well-founded suspicion, I would myself already have taken care to uproot the unhealthy plant. What I know, you know. What I do not know should properly be brought to light by your wisdom.” He nodded to us and left the church.
“The story is becoming more complicated, dear Adso,” William said, frowning. We pursue a manuscript, we become interested in the” diatribes of some overcurious monks and in the actions of other, overlustful ones, and now, more and more insistently, an entirely different trail emerges. The cellarer, then … And with the cellarer that strange animal Salvatore also arrived here… But now we must go and rest, because we plan to stay awake during the night.”
“Then you still mean to enter the library tonight? You are not going to abandon that first trail?”
“Not at all. Anyway, who says the two trails are separate? And finally, this business of the cellarer could merely be a suspicion of the abbot’s.”
He started toward the pilgrims’ hospice. On reaching the threshold, he stopped and spoke, as if continuing his earlier remarks.
“After all, the abbot asked me to investigate Adelmo’s death when he thought that something unhealthy was going on among his young monks. But now that the death of Venantius arouses other suspicions, perhaps the abbot has sensed that the key to the mystery lies in the library, and there he does not wish any investigating. So he offers me the suggestion of the cellarer, to distract my attention from the Aedificium…”