NONES
In which the abbot refuses to listen to William, discourses on the language of gems, and expresses a wish that there be no further investigation of the recent unhappy events.

The abbot’s apartments were over the chapter hall, and from the window of the large and sumptuous main room, where he received us, you could see, on that clear and windy day, beyond the roof of the abbatial church, the massive Aedificium.
The abbot, standing at the window, was in fact con?templating it, and he pointed it out to us with a solemn gesture.
“An admirable fortress,” he said, “whose proportions sum up the golden rule that governed the construction of the ark. Divided into three stories, because three is the number of the Trinity, three were the angels who visited Abraham, the days Jonah spent in the belly of the great fish, and the days Jesus and Lazarus passed in the sepulcher; three times Christ asked the Father to let the bitter chalice pass from him, and three times he hid himself to pray with the apostles. Three times Peter denied him, and three times Christ appeared to his disciples after the Resurrection. The theological virtues are three, and three are the holy languages, the parts of the soul, the classes of intellectual creatures, angels, men, and devils; there are three kinds of sound—vox, flatus, pulsus—and three epochs of human history, before, during, and after the law.”
“A wondrous harmony of mystical relations,” William agreed.
“But the square shape also,” the abbot continued, “is rich in spiritual lessons. The cardinal points are four, and the seasons, the elements, and heat, cold, wet, and dry; birth, growth, maturity, and old age; the species of animals, celestial, terrestrial, aerial, and aquatic; the colors forming the rainbow; and the number of years required to make a leap year.”
“Oh, to be sure,” William said, and three plus four is seven, a superlatively mystical number, whereas three multiplied by four makes twelve, like the apostles, and twelve by twelve makes one hundred forty-four, which is the number of the elect.” And to this last display of mystical knowledge of the ideal world of numbers, the abbot had nothing further to add. Thus William could come to the point.
“We must talk about the latest events, on which I have reflected at length,” he said.
The abbot turned his back to the window and looked straight at William with a stern face. “At too-great length, perhaps. I must confess, Brother William, that I expected more of you. Almost six days have passed since you arrived here; four monks have died besides Adelmo, two have been arrested by the Inquisition—it was justice, to be sure, but we could have avoided this shame if the inquisitor had not been obliged to concern himself with the previous crimes—and finally the meet?ing over which I presided has—precisely because of all these wicked deeds—had a pitiful outcome. ...”
William remained silent, embarrassed. Without ques?tion, the abbot was right.
“That is true,” he admitted. “I have not lived up to your expectations, but I will explain why, Your Sublimity. These crimes do not stem from a brawl or from some vendetta among the monks, but from deeds that, in their turn, originate in the remote history of the abbey. ...”
The abbot looked at him uneasily. “What do you mean? I myself realize that the key is not that miserable affair of the cellarer, which has intersected another story. But the other, that other which I may know but cannot discuss ... I hoped it was clear, and that you would speak to me about it. ...”
“Your Sublimity is thinking of some deed he learned about in confession. ... The abbot looked away, and William continued: “If Your Magnificence wants to know whether I know, without having learned it from Your Magnificence, that there were illicit relations be?tween Berengar and Adelmo, and between Berengar and Malachi, well, yes, everyone in the abbey, knows this. ...”
The abbot blushed violently. “I do not believe it useful to speak of such things in the presence of this novice. And I do not believe, now that the. meeting is over, that you need him any longer as scribe. Go, boy,” he said to me imperiously. Humiliated, I went. But in my curiosity I crouched outside the door of the hall, which I left ajar, so that I could follow the dialogue.
William resumed speaking: “So, then, these illicit relations, if they did take place, had scant influence on the painful events. The key is elsewhere, as I thought you imagined. Everything turns on the theft and posses?sion of a book, which was concealed in the finis Africae, and which is now there again thanks to Malachi’s intervention, though, as you have seen, the sequence of crimes was not thereby arrested.”
A long silence followed; then the abbot resumed speaking, in a broken, hesitant voice, like someone taken aback by unexpected revelations. “This is im?possible ... you … How do you know about the finis Africae? Have you violated my ban and entered the library?”
William ought to have told the truth, but the abbot’s rage would have known no bounds. Yet, obviously my master did not want to lie. He chose to answer the question with another question: “Did Your Magnifi?cence not say to me, at our first meeting, that a man like me, who had described Brunellus so well without ever having seen him, would have no difficulty pictur?ing places to which he did not have access?”
So that is it,” Abo said. “But why do you think what you think?”
“How I arrived at my conclusion is too long a story. But a series of crimes was committed to prevent many from discovering something that it was considered un?desirable for them to discover. Now all those who knew something of the library’s secrets, whether rightly, or through trickery, are dead. Only one person remains: yourself.”
“Do you wish to insinuate ... you wish to insinuate ...” the abbot said.
“Do not misunderstand me,” said William, who prob?ably had indeed wished to insinuate. “I say there is someone who knows and wants no one else to know. As the last to know, you could be the next victim. Unless you tell me what you know about that forbidden book, and, especially, who in the abbey might know what you know, and perhaps more, about the library.”
“It is cold in here,” the abbot said. “Let us go out.”
I moved rapidly away from the door and waited for them at the head of the stairs. The abbot saw me and smiled at me.
“How many upsetting things this young monk must have heard in the past few days! Come, boy, do not allow yourself to be too distressed. It seems to me that more plots have been imagined than really exist. ...”
He raised one hand and allowed the daylight to illuminate a splendid ring he wore on his fourth finger, the emblem of his power. The ring sparkled with all the brilliance of its stones.
“You recognize it, do you not?” he said to me. “The symbol of my authority, but also of my burden. It is not an ornament: it is a splendid syllogy of the divine word whose guardian I am.” With his fingers he touched the stone—or, rather, the arrangement of variegated stones composing that admirable masterpiece of human art and nature. “This is amethyst,” he said, “which is the mirror of humility and reminds us of the ingenuousness and sweetness of Saint Matthew; this is chalcedony, mark of charity, symbol of the piety of Joseph and Saint James the Greater; this is jasper, which bespeaks faith and is associated with Saint Peter; and sardonyx, sign of martyrdom, which recalls Saint Bartholomew; this is sapphire, hope and contemplation, the stone of Saint Andrew and Saint Paul; and beryl, sound doctrine, learning, and longanimity, the virtues of Saint Thomas. ... How splendid the language of gems is,” he went on, lost in his mystical vision, “which the lapidaries of tradition have translated from the reasoning of Aaron and the description of the heavenly Jerusalem in the book of the apostle. For that matter, the walls of Zion were decked with the same jewels that decorated the pectoral of Moses’s brother, except for carbuncle, agate, and onyx, which, mentioned in Exodus, are replaced in the Apocalypse by chalcedony, sardonyx, chrysoprase, and jacinth.”
He moved the ring and dazzled my eyes with its sparkling, as if he wanted to stun me. “Marvelous language, is it not? For other fathers stones signify still other things. For Pope Innocent the Third the ruby announced calm and patience; the garnet, charity. For Saint Bruno aquamarine concentrates theological learn?ing in the virtue of its purest rays. Turquoise signifies joy; sardonyx suggests the seraphim; topaz, the cherubim; jasper, thrones; chrysolite, dominions; sapphire, the virtues; onyx, the powers; beryl, principalities; ruby, archangels; and emerald, angels. The language of gems is multiform; each expresses several truths, according to the sense of the selected interpretation, according to the context in which they appear. And who decides what is the level of interpretation and what is the proper context? You know, my boy, for they have taught you: it is authority, the most reliable commentator of all and the most invested with prestige, and therefore with sanctity. Otherwise how to interpret the multiple signs that the world sets before our sinner’s eyes, how to avoid the misunderstandings into which the Devil lures us? Mind you: it is extraordinary how the Devil hates the language of gems, as Saint Hildegard testifies. The foul beast sees in it a m............