Martin 2
librarian broke this because the novel says, “And Malachi has struck him with the armillary sphere because it was the only thing he found handy,” (470). He broke one of the rules, which was not a good thing. The cellarer also broke one of the rules as well, the book says, “That he didn’t want the cellarer, who was powerful, or me, young and handsome, to enjoy the love of the village girls anymore,” (308). What that quote is saying is that the cellarer slept with the women from the village and that is against what the monks believe in. The monks justified them altering for a very obvious reason. They did not want people to think badly about them and they didn’t want to be humiliated by what they did. They altered the rules so that it would be better for them and they wouldn’t get in trouble with anyone. These flaws in the important people of the abbey basically led to the abbey’s destruction. These were the people that the monks looked up to and they were flawed in bad ways. The whole abbey burned to the ground because of a lot of ruckus these people caused the abbey.
Rules that apply to the novel.
Chapter 1 defines four kinds of monks: (1) Cenobites, those "in a monastery, where they serve under a rule and an abbot"; (2) Anchorites, or hermits, who, after long successful training in a monastery, are now coping single-handedly, with only God for their help; (3) Sarabaites, living by twos and threes together or even alone, with no experience, rule and superior, and thus a law unto themselves; and (4) Gyrovagues, wandering from one monastery to another, slaves to their own wills and appetites.
Martin 3
Chapter 6 recommends moderation in the use of speech, but does not enjoin strict silence, nor prohibit profitable or necessary conversation
Chapter 7 divides humility into twelve degrees, or steps in the ladder that leads to heaven:(1) Fear God; (2) Substitute one's will to the will of God; (3) Be obedient to one's superior; (4) Be patient amid hardships; (5) Confess one's sins; (6) Accept oneself as a "worthless workman"; (7) Consider oneself "inferior to all"; (8) Follow examples set by superiors; (9) Do not speak until spoken to; (10) Do not laugh; (11) Speak simply and modestly; and (12) Be humble in bodily posture.
Chapters 8-19 regulate the Divine Office, the Godly work to which "nothing is to be preferred", namely the eight canonical hours. Detailed arrangements are made for the number of Psalms, etc., to be recited in winter and summer, on Sundays, weekdays, Holy Days, and at other times.
Chapter 22 regulates the dormitory. Each monk is to have a separate bed and is to sleep in his habit, so as to be ready to rise without delay [for early Vigils]; a light shall burn in the dormitory throughout the night.
Chapter 38 prescribes reading aloud during meals, which duty is to be performed by those who can do so with edification to the rest. Signs are to be used for whatever may be wanted at meals, so that no voice interrupts the reading. The reader eats with the servers after the rest have finished, but he is allowed a little food beforehand in order to lessen the fatigue of reading.
Martin 4
Chapters 39 and 40 regulate the quantity and quality of the food. Two meals a day are allowed, with two cooked dishes at each. Each monk is allowed a pound of bread and a hemina (probably about half a pint) of wine. Meat is prohibited except for the sick and the weak.
Chapter 48 emphasizes the importance of daily manual labour appropriate to the ability of the monk. The hours of labour vary with the season but are never less than five hours a day.
Chapter 56 directs the abbot to eat with the guests.
Chapter 61 provides for the reception of strange monks as guests, and for their admission to the community.
Chapter 62 deals with the ordination of priests from within the monastic community.
Chapter 63 lays down that precedence in the community shall be determined by the date of admission, merit of life, or the appointment of the abbot.
Chapter 64 orders that the abbot be elected by his monks, and that he be chosen for his charity, zeal, and discretion.
Chapter 66 appoints a porter, and recommends that each monastery be self-contained and avoid intercourse with the outer world.
Chapter 70 prohibits them from striking one another.
Chapter 71 encourages the brothers to be obedient not only to the abbot and his officials, but also to one another.
Martin 5
Chapter 72 briefly exhorts the monks to zeal and fraternal charity.
Chapter 73, an epilogue, declares that the Rule is not offered as an ideal of perfection, but merely as a means towards godliness, intended chiefly for beginners in the spiritual life.
2. Eco sets up the interest concept of "knowing is seeing" during the conversation between William, Adso and the master glazier, Nicholas of Mormimondo. People sometimes do not accept new improvements to life, just because it does not come in accord with what they believe in. They might know what it may do but simply do not believe in it. William expresses this idea when he's describing why he had to restrain himself from using his glasses during trials saying, "I myself, during trials in which someone was suspected of dealings with the Devil, have had to take care not to use these lenses...I myself would have been considered a friend of the accused" (87). It proves how those that were present were not mentally ready to see such an instrument as the glasses he hid. In its entirety the concept metaphor “knowing is seeing” is basically saying that when you know more of something, you see things more clearly and are more aware of your surroundings.
3.
by
ghsib (student)
