Umberto Eco's The Name of the Rose: First Day: Compline

Umberto Eco's The Name of the Rose

First Day: Compline (pp. 93-97)

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Quantity of food at supper (pp. 93-94): Adso alludes to the Benedictine Rule, chapter 39, "On the Quantity of Food." Here, the Rule prescribes a moderate allowance of food at each meal, with special provisions for novices and for the sick, and ordains that the Abbot may allow additional food at his discretion.

"In our abbeys now, however, there is greater indulgence in the pleasures of the table" (pp. 93-94) [Holly Spuckler comments]: According to Timothy Fry, OSB, in his edition of The Rule of Saint Benedict (Collegeville, MN: Liturgical Press, 1981), in the late Middle Ages, "both the black and the white monks fell quite rapidly into decadence" in this regard (p. 131). Fry identifies three external causes, and two internal causes for the decline in monastic discipline:

External causes were:

(1) First and foremost, the commendam system, according to which an outsider who was not a monk might be appointed as abbot of a monastery, even though he had not been educated as a monk, and did not live like a monk or perform the traditial abbot's role.

(2) The growth of cities, as part of a gradual process in which feudalism gave way to a partially urbanized culture, resulted in economic instability for some monasteries.

(3) The Black Death of the 1340s, and the Hundred Years' War between England and France, caused a decrease in population in many monastic houses, which contributed to a general instability in monastic culture.

Internal causes of decline in monastic discipline were:

(1) With a changing economy, the number of monastic vocations declined during the 13th century. The monks found it difficult to adapt to changes in society and in the economy, and they also found it difficult to adapt to challenges presented by the new learning made available through translations of ancient Greek texts by way of Arabic. As a strategy for survival, therefore, many monks began to accept mediocrity and preservation of the past. "The contemplative orientation of the Benedictine Silence of the monks at supper (p. 94): Adso alludes to the Benedictine Rule, chapter 6, on silence.

"wine induces even the wide to apostasy, as Ecclesiastes reminds us" (p. 94): [Mike Almony comments]: This passage references Ecclesiastes 2:3 which states: I sought in mine heart to give myself unto wine, yet acquainting mine heart with wisdom; and to lay hold on folly, till I might see what was that good for the sons of men, which they should do under the heaven all the days of their life.

“But as I said, certain liberties were taken at the abbot’s table …as the abbot extolled the quality of his olive oil, or of his wine." (p. 94) [comments by Michael Kondelik]
 
 During Adso’s and William’s first formal meal with the abbot and his brethren, Abbot Abbo makes a peculiar comment that undoubtedly reinforces that he is materialistic and rejoices in the exclusivity that those “finer” things afford him. Adso says, “…certain liberties were taken at the abbot’s table, and we praised the dishes we were offered as the abbot extolled the quality of his olive oil, or of his wine” (Eco 94). The braggart tone by which the abbot speaks of his lifestyle implies that he does not believe in ownership out of necessity, but rather he enjoys the image related to decadence. William became aware of the abbot’s arrogance during their first encounter when the pious gentleman commented, “If God has now given our order a mission, it is to oppose this race (sinners) to the abyss, by preserving, repeating, and defending the treasures of wisdom entrusted to us” (Eco 36). Both of the abbot’s comments exclaim the same notion that certain luxuries, such as knowledge and material goods, are relegated to “chosen” individuals, and they illustrate the elitist attitude of the clergy in medieval times. Adso also mentions, “… I realized that in cooking other foods they did not use animal fats or rape oil but good olive oil; and that “… he (the abbot) possessed a metal fork, a great rarity…” (Eco 94). These accounts show that the abbot must have quality goods rather than functional ones. A true advocate of God’s word should not be so concerned with his image more than he is concerned with empowering others with divinity.
 
Ironically, Abbot Abbo cites “Ecclesiastes” of The Old Testament as a justification for clerical indulgence. He says, there is … “a passage in the Rule where the holy founder observed that wine, to be sure, is not proper for monks, but since the monks of our time cannot be persuaded not to drink, they should at least not drink their fill, because wine induces even the wise to apostasy, as Ecclesiastes reminds us” (Eco 94). The abbot has selectively chosen to interpret the scripture to meet his needs. Although the Ecclesiastes does mention that it is proper for mankind to enjoy the fruits of his labors, it also discusses how the transitory nature of materialism can lead to emptiness.
 
Qoheleth, David’s son and commonly known as Solomon, says, “I undertook great works; I made gardens and parks, and set out in them fruit trees of all sorts; I acquired male and female slaves… ; had growing herds of cattle and flocks of sheep…; I amassed for myself silver and gold, and the wealth of kings and province. Nothing that my eyes desired did I deny them, nor did I deprive myself of any joy, but my heart rejoiced in the fruit of my toil. But when I turned to all the works my hands had wrought, and to the toil at which I had taken such pains, behold! all was vanity a chase after wind, with nothing gained under the sun” (New 665). Solomon’s words state that material wealth is superficial and cannot create fulfillment. Spiritual satisfaction can only be obtained by believing in God’s word and through faith in his leadership. Abbot Abbo contradicts part of the scripture’s theme by supporting materialism both in his words and his actions. There is no epiphany about the pitfalls of over-indulgence for the abbot as there is for Solomon. Instead, the abbot uses his wealth as a symbol of power to rule in an oppressive society.
 

Malachi late for compline (p. 97): Arriving late for divine office is an infraction of the Benedictine Rule, chapter 43, "Of Those who are Tardy in Coming to God's Work or to Table." Malachi comes late for compline again the next day (p. 160).