I could say I was caught at that moment between the singularity of the traces and my ignorance, which assumed the quite diaphanous form of a universal idea. If you see something from a distance, and you do not understand what it is, you will be content with defining it as a body of some dimension. When you come closer, you will then define it as an animal, even if you do not yet know whether it is a horse or an ass. And finally, when it is still closer, you will be able to say it is a horse even if you do not yet know whether it is Brunellus or Niger. And only when you are at the proper distance will you see that it is Brunellus (or, rather, that horse and not another, however you decide to call it).
And that will be full knowledge, the learning of the singular. So an hour ago I could expect all horses, but not because of the vastness of my intellect, but because of the paucity of my deduction. And my intellect’s hunger was sated only when I saw the single horse that the monks were leading by the halter. Only then did I truly know that my previous reasoning had brought me close to the truth. And so the ideas, which I was using earlier to imagine a horse I had not yet seen, were pure signs, as the hoofprints in the snow were signs of the idea of ‘horse’; and signs and the signs of signs are used only when we are lacking things.”
On other occasions I had heard him speak with great skepticism about universal ideas and with great respect about individual things; and afterward, too, I thought this tendency came to him from his being both a Briton and a Franciscan. But that day he did not have the strength to face theological disputes, so I curled up in the space allotted me, wrapped myself in a blanket, and fell sound asleep.
Anyone coming in could have mistaken me for a bundle. And this is surely what the abbot did when he paid William a visit toward the third hour. So it was that I could listen, unnoticed, to their first conversation.
And so Abo arrived. He apologized for the intrusion, repeated his welcome, and said that he had to speak with William about a very serious matter.
He began by congratulating his guest on the skill demonstrated in the business of the horse, and asked how he had been able to give such confident information about an animal he had never seen. William explained to him briefly the path he had followed, and the abbot complimented him highly on his acumen. He said he would have expected nothing less from a man preceded by a reputation for great wisdom. He said he had received a letter from the abbot of Farfa that not only spoke of William’s mission for the Emperor (which they would discuss in the coming days) but also added that in England and in Italy my master had acted as inquisitor in some trials, where he had distinguished himself by his perspicacity, along with a great humility.
“I was very pleased to learn,” the abbot continued, “that in numerous cases you decided the accused was innocent. I believe, and never more than during these sad days, in the constant presence of the Evil One in human affairs”—and he looked around, imperceptibly, as if the enemy were lurking within those walls—“but I believe also that often the Evil One works through second causes. And I know that he can impel his victims to do evil in such a way that the blame falls on a righteous man, and the Evil One rejoices then as the righteous man is burned in the place of his succubus. Inquisitors often, to demonstrate their zeal, wrest a confession from the accused at all costs, thinking that the only good inquisitor is one who concludes the trial by finding a scapegoat. . . .”
“An inquisitor, too, can be impelled by the Devil,” William said.
“That is possible,” the abbot admitted with great circumspection, “because the designs of the Almighty are inscrutable, and far be it from me to cast any shadow of suspicion on such worthy men. Indeed, it is as one of them that I need you today. In this abbey something has happened that requires the attention and counsel of an acute and prudent man. Acute in uncovering, and prudent (if necessary) in covering. If a shepherd errs, he must be isolated from other shepherds, but woe unto us if the sheep begin to distrust shepherds.”
“I see your point,” William said. I had already had occasion to observe that when he expressed himself so promptly and politely he was usually concealing, in an honest way, his dissent or puzzlement.
“For this reason,” the abbot continued, “I consider that any case involving the error of a shepherd can be entrusted only to men like you, who can distinguish not only good from evil, but also what is expedient from what is not. I like to think you pronounced a sentence of guilty only when . . .”
“. . . the accused were guilty of criminal acts, of poisoning, of the corruption of innocent youths, or other abominations my mouth dares not utter . . .”
“. . . that you pronounced sentence only when,” the abbot continued, not heeding the interruption, “the presence of the Devil was so evident to all eyes that it was impossible to act otherwise without the clemency’s being more scandalous than the crime itself.”
“When I found someone guilty,” William explained, “he had really committed crimes of such gravity that in all conscience I could hand him over to the secular arm.”
The abbot was bewildered for a moment. “Why,” he asked, “do you insist on speaking of criminal acts without referring to their diabolical cause?”
“Because reasoning about causes and effects is a very difficult thing, and I believe the only judge of that can be God. We are already hard put to establish a relationship between such an obvious effect as a charred tree and the lightning bolt that set fire to it, so to trace sometimes endless chains of causes and effects seems to me as foolish as trying to build a tower that will touch the sky.
“Let us suppose a man has been killed by poisoning. This is a given fact. It is possible for me to imagine, in the face of certain undeniable signs, that the poisoner is a second man. On such simple chains of causes my mind can act with a certain confidence in its power. But how can I complicate the chain, imagining that, to cause the evil deed, there was yet another intervention, not human this time, but diabolical? I do not say it is impossible: the Devil, like your horse Brunellus, also indicates his passage through clear signs. But why must I hunt for these proofs? Is it not already enough for me to know that the guilty party is that man and for me to turn him over to the secular arm? In any case his punishment will be death, God forgive him.”
“But I have heard that in a trial held at Kilkenny three years ago, in which certain persons were accused of having committed loathsome crimes, you did not deny diabolical intervention, once the guilty parties had been identified.”
“Nor did I affirm it openly, in so many words. I did not deny it, true. Who am I to express judgments on the plots of the Evil One, especially,” he added, and seemed to want to insist on this reason, “in cases where those who had initiated the inquisition, the bishop, the city magistrates, and the whole populace, perhaps the accused themselves, truly wanted to feel the presence of the Devil? There, perhaps the only real proof of the presence of the Devil was the intensity with which everyone at that moment desired to know he was at work. . . .”
“Are you telling me, then,” the abbot said in a worried tone, “that in many trials the Devil does not act only within the guilty one but perhaps and above all in the judges?”
“Could I make such a statement?” William asked, and I noticed that the question was formulated in such a way that the abbot was unable to affirm that he could; so William took advantage of his silence to change the direction of their dialogue. “But these, after all, are remote things. I have abandoned that noble activity and if I did so, it was because the Lord wished it . . .”
“No doubt,” the abbot admitted.
“. . . and now,” William continued, “I concern myself with other delicate questions. And I would like to deal with the one that distresses you, if you will speak to me about it.”
I felt the abbot was pleased to be able to change the subject. He then began telling, with very careful choice of words and with long paraphrases, about an unusual event that had taken place a few days before and had left in its wake great distress among the monks. He was speaking of the matter with William, he said, because, since William had great knowledge both of the human spirit and of the wiles of the Evil One, Abo hoped his guest would be
