Umberto Eco - The Name of the Rose

“But you also have plants that are good only to eat?” I asked.

“Ah, my hungry young colt, there are no plants good for food that are not good for treating the body, too, provided they are taken in the right quantity. Only excess makes them cause illness. Consider the pumpkin. It is cold and damp by nature and slakes thirst, but if you eat it when rotten it gives you diarrhea and you must bind your viscera with a paste of brine and mustard. And onions? Warm and damp, in small quantities they enhance coitus (for those who have not taken our vows, naturally), but too many bring on a heaviness of the head, to be combated with milk and vinegar. A good reason,” he added slyly, “why a young monk should always eat them sparingly. Eat garlic instead. Warm and dry, it is good against poisons. But do not use it to excess, for it causes too many humors to be expelled from the brain. Beans, on the contrary, produce urine and are fattening, two very good things. But they induce bad dreams. Far less, however, than certain other herbs. There are some that actually provoke evil visions.”

“Which?” I asked.

“Aha, our novice wants to know too much. These are things that only the herbalist must know; otherwise any thoughtless person could go about distributing visions: in other words, lying with herbs.”

“But you need only a bit of nettle,” William said then, “or roybra or olieribus to be protected against such visions. I hope you have some of these good herbs.” Severinus gave my master a sidelong glance. “You are interested in herbalism?”

“Just a little,” William said modestly, “since I came upon the Theatrum Sanitatis of Ububchasym de Baldach …”

“Abul Asan al-Muchtar ibn-Botlan.”

“Or Ellucasim Elimittar: as you prefer. I wonder whether a copy is to be found here.”

“One of the most beautiful. With many rich illustrations.”

“Heaven be praised. And the De virtutibm herbarum of Platearius?”

“That, too. And the De plantis of Aristotle, translated by Alfred of Sareshel.”

“I have heard it said that Aristotle did not really write that work,” William remarked, “just as he was not the author of the De causis , it has been discovered.”

“In any event it is a great book,” Severinus observed, and my master agreed most readily, not asking whether the herbalist was speaking of the De plantis or of the De causu , both works that I did not know but which, from that conversation, I deduced must be very great.

“I shall be happy,” Severinus concluded, “to have some frank conversation with you about herbs.”

“I shall be still happier,” William said, “but would we not be breaking the rule of silence, which I believe obtains in your order?”

“The Rule,” Severinus said, “has been adapted over the centuries to the requirements of the different communities. The Rule prescribed the lectio divina but not study, and yet you know how much our order has developed inquiry into divine and human affairs. Also, the Rule prescribes a common dormitory, but at times it is right that the monks have, as we do here, chances to meditate also during the night, and so each of them is given his own cell. The Rule is very rigid on the question of silence, and here with us, not only the monk who performs manual labor but also those who write or read must not converse with their brothers. But the abbey is first and foremost a community of scholars, and often it is useful for monks to exchange the accumulated treasures of their learning. All conversation regarding our studies is considered legitimate and profitable, provided it does not take place in the refectory or during the hours of the holy offices.”

“Had you much occasion to talk with Adelmo of Otranto?” William asked abruptly.

Severinus did not seem surprised. “I see the abbot has already spoken with you,” he said. “No. I did not converse with him often. He spent his time illuminating. I did hear him on occasion talking with other monks, Venantius of Salvemec, or Jorge of Burgos, about the nature of his work. Besides, I don’t spend my day in the scriptorium, but in my laboratory.” And he nodded toward the infirmary building.

“I understand,” William said. “So you don’t know whether Adelmo had visions.”

“Visions?”

“Like the ones your herbs induce, for example.”

Severinus stiffened. “I told you: I store the dangerous herbs with great care.”

“That is not what I meant,” William hastened to clarify. “I was speaking of visions in general.”

“I don’t understand,” Severinus insisted.

“I was thinking that a monk who wanders at night about the Aedificium, where, by the abbot’s admission … terrible things can happen … to those who enter during forbidden hours — well, as I say, I was thinking he might have had diabolical visions that drove him to the precipice.”

“I told you: I don’t visit the scriptorium, except when I need a book; but as a rule I have my own herbaria, which I keep in the infirmary. As I said, Adelmo was very close to Jorge, Venantius, and … naturally, Berengar.”

Even I sensed the slight hesitation in Severinus’s voice. Nor did it escape my master. “Berengar? And why ‘naturally’?”

“Berengar of Arundel, the assistant librarian. They were of an age, they had been novices together, it was normal for them to have things to talk about. That is what I meant.”

“Ah, that is what you meant,” William repeated. And to my surprise he did not pursue the matter. In fact, he promptly changed the subject. “But perhaps it is time for us to visit the Aedificium. Will you act as our guide?”

“Gladly,” Severinus said, with all-too-evident relief. He led us along the side of the garden and brought us to the west facade of the Aedificium.

“Facing the garden is the door leading to the kitchen,” he said, “but the kitchen occupies only the western half of the ground floor; in the other half is the refectory. And at the south entrance, which you reach from behind the choir in the church, there are two other doors leading to the kitchen and the refectory. But we can go in here, because from the kitchen we can then go on through to the refectory.”

As I entered the vast kitchen, I realized that the entire height of the Aedificium enclosed an octagonal court; I understood later that this was a kind of huge well, without any access, onto which, at each floor, opened broad windows, like the ones on the exterior. The kitchen was a vast smoke-filled entrance hall, where many servants were already busy preparing the food for supper. On a great table two of them were making a pie of greens, barley, oats, and rye, chopping turnips, cress, radishes, and carrots. Nearby, another cook had just finished poaching some fish in a mixture of wine and water, and was covering them with a sauce of sage, parsley, thyme, garlic, pepper, and salt.

Beneath the west tower an enormous oven opened, for baking bread; it was already flashing with reddish flames. In the south tower there was an immense fireplace, where great pots were boiling and spits were turning. Through the door that opened onto the barnyard behind the church, the swineherds were entering at that, moment, carrying the meat of the slaughtered pigs. We went out through that same door and found ourselves in the yard, at the far eastern end of the plain, against the walls, where there were many buildings. Severinus explained to me that the first was the series of barns, then there stood the horses’ stables, then those for the oxen, and then chicken coops, and the covered yard for the sheep. Outside the pigpens, swineherds were stirring a great jarful of the blood of the freshly slaughtered pigs, to keep it from coagulating. If it was stirred properly and promptly, it would remain liquid for the next few days, thanks to the cold climate, and then they would make blood puddings from it.