monk – Mick Canning

…a monk.

Yes, you heard me correctly. a monk. Regular readers of this indulgence will know I pour scorn on organised religion, but also that I have a hankering for the simple life and for solitude. I would love to be disciplined enough to do without fripperies, but I never quite seem to get there. Obviously social media would also have to go if I was a monk. In fact, even if I didn’t become a monk, I think perhaps social media should go. That would be good for me.

But not books, of course. They’re Important.

In another time, a time when belief in the predominant religion was a given, I would have had no problem in becoming a monk. But since I don’t have that belief, it sounds like a contradiction to say that to me the spiritual side of life is extremely important, but the spiritual is, to me, separate from religion. I view the spiritual side of me as being that part that yearns for simplicity, for art, for the minimum possessions required for life, and to be surrounded by nature. Incidentally, I also understand that monks are given a daily ration of beer or wine.

That also sounds good.

And because I was fortunate to have been born in an age of scientific enquiry when most people no longer blindly accept religious dogma, but are generally prepared to question it, I am free to make choices based on my own conscience and on what I consider important.

But I could almost, under certain circumstances, become a Buddhist monk, even in this life. I have said before how I am attracted to Buddhism, although as a philosophy rather than as a religion. I like the way the emphasis is on yourself to make your best life. Gods don’t have to be involved.

I have twice spent a week in that sort of environment – one time a week of Zen meditation, which was very hard work but left me with a great feeling of clear-headed calm, and once on a retreat at a Benedictine monastery where I made a point of attending a simple morning service each day and spending the rest of the day in thought and writing and painting and gently wandering around the extensive grounds. As a panacea for the stresses of modern life it was difficult to beat. I could, as I said, see myself in another life settling into the routine there on a permanent basis. But not in this life.

002

Late in the year 1327 Brother William of Baskerville, a Franciscan monk, and Adso, a Benedictine novice, arrive at a monastery in Northern Italy. Winter is rapidly approaching, and so is both a legation led by a notorious inquisitor and another that contains that inquisitor’s implacable enemies. William is to speak in intercession between them.

But once they arrive at the monastery, a series of brutal murders begins, and, at the request of the Abbot, William and Adso are drawn into the investigation.

Every detective story needs a detective, and in The Name of the Rose it is William of Baskerville, who indeed uses logic and observation to make deductions, much like a medieval Sherlock Holmes.

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As the plot develops, there are long theological debates centred around both the poverty of Christ and the question of whether Christ laughed. Questions I have little knowledge of, but which read as authentic to me. But these debates are central to the plot. On the interpretation of Christ’s poverty alone, men and women are accused of heresy and burnt at the stake.

But everything is centred upon the monastery’s library. This library is the greatest library of its time in Europe, containing innumerable rare, important and beautiful volumes. At the centre of the story lies a mysterious and forbidden book, and this book lies at the centre of the labyrinthine library where only the Librarian and his assistant are permitted. But are the murders being committed to get hold of this book or is there another reason? Could they, in fact, be connected with the predictions in the Book of Revelations?

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This is such a well-known book that I found I forgot it was a translation from the original I was reading. Much like the Bible, of course, which point is salient to the monks, and certainly in medieval times this interpretation was a matter of life or death to thousands.

But the translation of prose does not pose the same problems as the translation of verse, and I don’t suppose the English translation is any different from the Italian original. But the potentials made me smile

As a long book, it provides a canvas for long descriptions, both of the abbey and the associated buildings – essentially a castle – and of the long debates between the monks and the other players. At times there is undoubtedly a temptation to skip some of these, but the reader is adequately rewarded for persevering in that the descriptions paint a powerful picture of the place and time, while the debates tell much about the importance of religion and the ridiculous interpretations of every word of the Bible that quite literally governed the lives and deaths of everyone at that time.

A word about the pace of the book, though. Some readers may find it a little slow (although if those readers skip the debates and longer descriptions it is as fast-paced as any other), but remember it is not just a detective story, it is also a historical novel and moves at the pace one would expect of a book of that genre.

I read this a very long time ago, and although I remember it as having been a very good book, I had forgotten just how good. I will unhesitatingly give it five stars.

And the meaning behind the title? Well, you need to wait until the end to find out, and then you need to understand Latin…