Name Of The Rose, Umberto Eco
The Name Of The Rose
Contents
Naturally, a Manuscript
Note
Prologue
FIRST DAY
Prime
Terce
Sext
Toward Nones
After Nones
Vespers
Compline
SECOND DAY
Matins
Prime
Terce
Sext
Nones
After Vespers
Compline
Night
THIRD DAY
From Lauds to Prime
Terce
Sext
Nones
After Compline
Night
FOURTH DAY
Lauds
Prime
Terce
Sext
Nones
Vespers
Compline
After Compline
Night
FIFTH DAY
Prime
Terce
Sext
Nones
Vespers
Compline
SIXTH DAY
Matins
Lauds
Prime
Terce
After Terce
Sext
Nones
Between Vespers and Compline
After Compline
SEVENTH DAY
Night
Night
LAST PAGE
Postscript
Note to the New Edition
Sample Chapter from NUMERO ZERO
Footnotes
NATURALLY, A MANUSCRIPT
ON AUGUST 16, 1968, I WAS HANDED A BOOK WRITTEN BY A CERTAIN Abbé Vallet, Le Manuscrit de Dom Adson de Melk, traduit en français d’après l’édition de Dom J. Mabillon (Aux Presses de l’Abbaye de la Source, Paris, 1842). Supplemented by historical information that was actually quite scant, the book claimed to reproduce faithfully a fourteenth-century manuscript that, in its turn, had been found in the monastery of Melk by the great eighteenth-century man of learning, to whom we owe so much information about the history of the Benedictine order.
The scholarly discovery (I mean mine, the third in chronological order) entertained me while I was in Prague, waiting for a dear friend. Six days later Soviet troops invaded that unhappy city. I managed, not without adventure, to reach the Austrian border at Linz, and from there I journeyed to Vienna, where I met my beloved, and together we sailed up the Danube.
In a state of intellectual excitement, I read with fascination the terrible story of Adso of Melk, and I allowed myself to be so absorbed by it that, almost in a single burst of energy, I completed a translation, using some of those large notebooks from the Papeterie Joseph Gibert in which it is so pleasant to write if you use a felt-tip pen. And as I was writing, we reached the vicinity of Melk, where, perched over a bend in the river, the handsome Stift stands to this day, after several restorations during the course of the centuries. As the reader must have guessed, in the monastery library I found no trace of Adso’s manuscript.
Before we reached Salzburg, one tragic night in a little hotel on the shores of the Mondsee, my traveling-companionship was abruptly interrupted, and the person with whom I was traveling disappeared—taking Abbé Vallet’s book, not out of spite, but because of the abrupt and untidy way in which our relationship ended. And so I was left with a number of manuscript notebooks in my hand, and a great emptiness in my heart.
A few months later, in Paris, I decided to get to the bottom of my research. Among the few pieces of information I had derived from the French book, I still had the reference to its source, exceptionally detailed and precise:
VETERA ANALECTA, Sive COLLECTIO VETERUM ALIQUOT OPERUM & Opusculorum omnis generis, Carminum, Epistolarum, Diplomatum, Epitaphiorum, & CUM ITINERE GERMANICO, Adnotationibus & aliquot disquisitionibus R.P.D. Joannis Mabillon, Presbiteri ac Monachi Ord. Sancti Benedicti e Congregatione S. Mauri.—NOVA EDITIO, Cui accessere MABILONII Vita & aliquot opuscula, scilicet Dissertatio de PANE EUCHARISTICO, AZYMO ET FERMENTATO, ad Eminentiss. Cardinalem BONA. Subjungitur opusculum ELDEFONSI Hispaniensis Episcopi de eodem argumento ET EUSEBII ROMANI ad THEOPHILUM Gallum epistola, DE CULTU SANCTORUM IGNOTORUM. Parisiis, apud Levesque, ad Pontem S. Michaelis, MDCCXXI, cum privilegio Regis.
I quickly found the Vetera analecta at the Bibliothèque Sainte Geneviève, but to my great surprise the edition I came upon differed from the description in two details: first, the publisher, who was given here as “Montalant, ad Ripam P.P. Augustinianorum (prope Pontem S. Michaelis),” and also the date, which was two years later. I needn’t add that these analecta did not comprehend any manuscript of Adso or Adson of Melk; on the contrary, as anyone interested can check, they are a collection of brief or medium-length texts, whereas the story transcribed by Vallet ran to several hundred pages.
At the same time, I consulted illustrious medievalists such as the dear and unforgettable Étienne Gilson, but it was evident that the only Vetera analecta were those I had seen at Sainte Geneviève. A quick trip to the Abbaye de la Source, in the vicinity of Passy, and a conversation with my friend Dom Arne Lahnestedt further convinced me that no Abbé Vallet had published books on the abbey’s presses (for that matter, nonexistent). French scholars are notoriously careless about furnishing reliable bibliographical information, but this case went beyond all reasonable pessimism. I began to think I had encountered a forgery. By now the Vallet volume itself could not be recovered (or at least I didn’t dare go and ask it back from the person who had taken it from me). I had only my notes left, and I was beginning to have doubts about them.
There are magic moments, involving great physical fatigue and intense motor excitement, that produce visions of people known in the past (“en me retraçant ces détails, j’en suis à me demander s’ils sont réels, ou bien si je les ai rêvés”). As I learned later from the delightful little book of the Abbé de Bucquoy, there are also visions of books as yet unwritten.
If something new had not occurred, I would still be wondering where the story of Adso of Melk originated; but then, in 1970, in Buenos Aires, as I was browsing among the shelves of a little antiquarian bookseller on Corrientes, not far from the more illustrious Patio del Tango of that great street, I came upon the Castilian version of a little work by Milo Temesvar, On the Use of Mirrors in the Game of Chess.
It was an Italian translation of the original, which, now impossible to find, was in Georgian (Tbilisi, 1934); and here, to my great surprise, I read copious quotations from Adso’s manuscript, though the source was neither Vallet nor Mabillon; it was Father Athanasius Kircher (but which work?). A scholar—whom I prefer not to name—later assured me that (and he quoted indexes from memory) the great Jesuit never mentioned Adso of Melk. But Temesvar’s pages were before my eyes, and the episodes he cited were the same as those of the Vallet manuscript (the description of the labyrinth in particular left no room for doubt).
I concluded that Adso’s memoirs appropriately share the nature of the events he narrates: shrouded in many, shadowy mysteries, beginning with the identity of the author and ending with the abbey’s location, about which Adso is stubbornly, scrupulously silent. Conjecture allows us to designate a vague area between Pomposa and Conques, with reasonable likelihood that the community was somewhere along the central ridge of the Apennines, between Piedmont, Liguria, and France.
As for the period in which the events described take place, we are at the end of November 1327; the date of the author’s writing, on the other hand, is uncertain. Inasmuch as he describes himself as a novice in 1327 and says he is close to death as he writes his memoirs, we can calculate roughly that the manuscript was written in the last or next-to-last decade of the fourteenth century.
On sober reflection, I find few reasons for publishing my Italian version of the obscure, neo-Gothic French version of a seventeenth-century Latin edition of a work written in Latin by a German monk toward the end of the fourteenth century.
First of all, what style should I employ? The temptation to follow Italian models of the period had to be rejected as totally unjustified: not only does Adso write in Latin, but it is also clear from the whole development of the text that his culture (or the culture of the abbey, which clearly influences him) dates back even further; it is manifestly a summation, over several centuries, of learning and stylistic quirks that can be linked with the late-medieval Latin tradition.
Adso thinks and writes like a monk who has remained impervious to the revolution of the vernacular, still bound to the pages housed in the library he tells about, educated on patristic-scholastic texts; and his story (apart from the fourteenth-century references and events, which Adso reports with countless perplexities and always by hearsay) could have been written, as far as the language and the learned quotations go, in the twelfth or thirteenth century.
On the other hand, there is no doubt that, in translating Adso’s Latin into his own neo-Gothic French, Vallet took some liberties, and not only stylistic liberties. For example, the characters speak sometimes of the properties of herbs, clearly referring to the book of secrets attributed to Albertus Magnus, which underwent countless revisions over the centuries. It is certain that Adso knew the work, but the fact remains that passages he quotes from it echo too literally both formulas of Paracelsus and obvious interpolations from an edition of Albertus unquestionably dating from the Tudor period.1
However, I discovered later that during the time when Vallet was transcribing (?) the manuscript of Adso, eighteenth-century editions of the Grand and the Petit Albert,2 now irreparably corrupt, were circulating in Paris. In any case, how could I be sure that the text known to Adso or the monks whose discussions he recorded did not also contain, among glosses, scholia, and various appendices, annotations that would go on to enrich subsequent scholarship?
Finally, was I to retain in Latin the passages that Abbé Vallet himself did not feel it opportune to translate, perhaps to preserve the ambience of the period? There were no particular reasons to do so, except a perhaps
