Umberto Eco’s “The Name of the Rose” is a strange and delightful murder mystery cloaked in theological philosophy. Or maybe it’s the other way around. In any case, Eco takes us on a journey back to a secluded monastery in the 1300’s and promptly injects us into a series of grisly murders. Through the protagonist's investigation of the sinister crimes somehow related to the mysterious library in the “Aedificium”, Eco explores not only the secretive abbatial community, but also the ideas of rationality, questions of learning, and the role of authority in church and state.

I give this one four stars rather than five because some of the philosophical tangents go off the deep end (although maybe that’s a product of the translation from the original Italian). I will say that I had to look up about one word every page - this book is full of esoteric words (again, probably cognates from the Italian)... thank goodness for the Kindle auto-lookup.

Some of my favorite quotes below:

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"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.

Whence it is clear that in Paris, too, there was a confusion of ideas or someone who wished to confuse them for his own purposes. And this is the evil that heresy inflicts on the Christian people, obfuscating ideas and inciting all to become inquisitors to their personal benefit. For what I saw at the abbey then (and will now recount) caused me to think that often inquisitors create heretics. And not only in the sense that they imagine heretics where these do not exist, but also that inquisitors repress the heretical putrefaction so vehemently that many are driven to share in it, in their hatred for the judges. Truly, a circle conceived by the Devil. God preserve us.

It does not seem to me that they were preaching things contrary to the Gospel, but when the possession of earthly things is in question, it is difficult for men to reason justly.

"Yes, there is a lust for pain, as there is a lust for adoration, and even a lust for humility. If it took so little to make the rebellious angels direct their ardor away from worship and humility toward pride and revolt, what can we expect of a human being? There, now you know: this was the thought that struck me in the course of my inquisitions. And this is why I gave up that activity. I lacked the courage to investigate the weaknesses of the wicked, because I discovered they are the same as the weaknesses of the saintly."

For three things concur in creating beauty: first of all integrity or perfection, and for this reason we consider ugly all incomplete things; then proper proportion or consonance; and finally clarity and light, and in fact we call beautiful those things of definite color.

And finally, as the great Roger Bacon warned, the secrets of science must not always pass into the hands of all, for some could use them to evil ends. Often the learned man must make seem magic certain books that are not magic, but simply good science, in order to protect them from indiscreet eyes."

"Because learning does not consist only of knowing what we must or we can do, but also of knowing what we could do and perhaps should not do."

"I do not agree, venerable Jorge. Of us God demands that we apply our reason to many obscure things about which Scripture has left us free to decide. And when someone suggests you believe in a proposition, you must first examine it to see whether it is acceptable, because our reason was created by God, and whatever pleases our reason can but please divine reason, of which, for that matter, we know only what we infer from the processes of our own reason by analogy and often by negation. Thus, you see, to undermine the false authority of an absurd proposition that offends reason, laughter can sometimes also be a suitable instrument. And laughter serves to confound the wicked and to make their foolishness evident. It is told of Saint Maurus that when the pagans put him in boiling water, he complained that the bath was too cold; the pagan governor foolishly put his hand in the water to test it, and burned himself. A fine action of that sainted martyr who ridiculed the enemies of the faith."

The simple are meat for slaughter, to be used when they are useful in causing trouble for the opposing power, and to be sacrificed when they are no longer of use."

He replied that when your true enemies are too strong, you have to choose weaker enemies. I reflected that this is why the simple are so called. Only the powerful always know with great clarity who their true enemies are. The lords did not want the Shepherds to jeopardize their possessions, and it was a great good fortune for them that the Shepherds' leaders spread the notion that the greatest wealth belonged to the Jews.

The outcast lepers would like to drag everything down in their ruin. And they become all the more evil, the more you cast them out; and the more you depict them as a court of lemures who want your ruin, the more they will be outcast. Saint Francis realized this, and his first decision was to go and live among the lepers. The people of God cannot be changed until the outcasts are restored to its body."

This is the illusion of heresy. Everyone is heretical, everyone is orthodox. The faith a movement proclaims doesn't count: what counts is the hope it offers. All heresies are the banner of a reality, an exclusion. Scratch the heresy and you will find the leper. Every battle against heresy wants only this: to keep the leper as he is.

"But who was right, who is right, who was wrong?" I asked, bewildered. "They were all right in their way, and all were mistaken." "And you," I cried, in an access almost of rebellion, "why don't you take a position, why won't you tell me where the truth is?" William remained silent for a while, holding the lens he was working on up to the light. Then he lowered it to the table and showed me, through the lens, a tool. "Look," he said to me. "What do you see?" "The tool, a bit larger." "There: the most we can do is look more closely."

I was upset. I had always believed logic was a universal weapon, and now I realized how its validity depended on the way it was employed. Further, since I had been with my master I had become aware, and was to become even more aware in the days that followed, that logic could be especially useful when you entered it but then left it.

"And ultimately it is never a futile thing to know one's enemies better."

"Therefore you don't have a single answer to your questions?" "Adso, if I did I would teach theology in Paris." "In Paris do they always have the true answer?" "Never," William said, "but they are very sure of their errors." "And you," I said with childish impertinence, "never commit errors?" "Often," he answered. "But instead of conceiving only one, I imagine many, so I become the slave of none."

"Books are not made to be believed, but to be subjected to inquiry. When we consider a book, we mustn't ask ourselves what it says but what it means, a precept that the commentators of the holy books had very clearly in mind.

Continuing his observations, he said, "True love wants the good of the beloved."

"Yes. They lied to you. The Devil is not the Prince of Matter; the Devil is the arrogance of the spirit, faith without smile, truth that is never seized by doubt. The Devil is grim because he knows where he is going, and, in moving, he always returns whence he came. You are the Devil, and like the Devil you live in darkness.

The Antichrist can be born from piety itself, from excessive love of God or of the truth, as the heretic is born from the saint and the possessed from the seer. Fear prophets, Adso, and those prepared to die for the truth, for as a rule they make many others die with them, often before them, at times instead of them. Jorge did a diabolical thing because he loved his truth so lewdly that he dared anything in order to destroy falsehood. Jorge feared the second book of Aristotle because it perhaps really did teach how to distort the face of every truth, so that we would not become slaves of our ghosts. Perhaps the mission of those who love mankind is to make people laugh at the truth, to make truth laugh, because the only truth lies in learning to free ourselves from insane passion for the truth."

The Name of the Rose - Likewise Book Reviews

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