Heresy. S. J. Parris
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‘On the bright side, Brother, you are fortunate,’ I said, with a parting wink. ‘My shit really does smell sweeter than everyone else’s.’
He looked up, his mouth twisted with either bitterness or disgust.
‘See if your wit survives when you have a burning poker in your arsehole, Bruno,’ he said, with a marked lack of Christian charity.
Outside in the cloister, the night air of Naples was crisp and I watched my breath cloud around me, grateful to be out of the confines of the privy. On all sides the vast stone walls of the monastic buildings rose around me, the cloister swallowed up in their shadows. The great façade of the basilica loomed to my left as I walked with leaden steps towards the monks’ dormitory, and I craned my head upwards to see the stars scattered above it. The Church taught, after Aristotle, that the stars were fixed in the eighth sphere beyond the earth, that they were all equidistant and moved together in orbit about the Earth, like the Sun and the six planets in their respective spheres. Then there were those, like the Pole Copernicus, who dared to imagine the universe in a different form, with the Sun at its centre and an Earth that moved on its own orbit. Beyond this, no one had ventured, not even in imagination: no one but me, Giordano Bruno the Nolan, and this secret theory, bolder than anyone had yet dared to formulate, was known to me alone: that the universe had no fixed centre, but was infinite, and each of those stars I now watched pulsating in the velvet blackness above me was its own sun, surrounded by its own innumerable worlds, on which, even now, beings just like me might also be watching the heavens, wondering if anything existed beyond the limits of their knowledge.
One day I would write all this in a book that would be my life’s work, a book that would send such ripples through Christendom as Copernicus’s De Revolutionibus Orbium Coelestium had done, but greater still, a book that would undo all the certainties not only of the Roman Church but of the whole Christian religion. But there was so much more that I needed to understand, too many books I had yet to read, books of astrology and ancient magic, all of which were forbidden by the Dominican order and which I could never obtain from the library at San Domenico Maggiore. I knew that if I were to stand before the Holy Roman Inquisition now, all of this would be pricked out of me with white-hot irons, with the rack or the wheel, until I vomited my hypothesis out half cooked, whereupon they would burn me for heresy. I was twenty-eight years old; I did not want to die just yet. I had no choice but to run.
It was then just after compline; the monks of San Domenico were preparing to retire for the night. Bursting into the cell I shared with Fra Paolo of Rimini, trailing the cold of the night on my hair and habit, I rushed frantically about the tiny room, gathering what few belongings I had into an oilskin bag. Paolo had been lying in contemplation on his straw pallet when I flung the door open; now he propped himself up on one elbow, watching my frenzy with concern. He and I had joined the monastery together as novices at the age of fifteen; now, thirteen years later, he was the only one I thought of as a brother in the true sense.
‘They have sent for the Father Inquisitor,’ I explained, catching my breath. ‘There is no time to lose.’
‘You missed compline again. I told you, Bruno,’ Paolo said, shaking his head. ‘If you spend so many hours in the privy every night, people will grow suspicious. Fra Tomasso has been telling everyone you have some grievous disease of the bowel – I said it would not take long for Montalcino to deduce your true business and alert the abbot.’
‘It was only Erasmus, for Christ’s sake,’ I said, irritated. ‘I must leave tonight, Paolo, before I am questioned. Have you seen my winter cloak?’
Paolo’s face was suddenly grave.
‘Bruno, you know a Dominican may not abandon his order, on pain of excommunication. If you run away, they will take it as a confession, they will put out a warrant for you. You will be condemned as a heretic.’
‘And if I stay I will be condemned as a heretic,’ I said. ‘It will hurt less in absentia.’
‘But where will you go? How will you live?’ My friend looked pained; I stopped my searching and laid my hand on his shoulder.
‘I will travel at night, I will sing and dance or beg for bread if I have to, and when I have put enough distance between myself and Naples, I will teach for a living. I took my Doctor of Theology last year – there are plenty of universities in Italy.’ I tried to sound cheerful, but in truth my heart was pounding and my bowels were turned to water; it was somewhat ironic that I could not now go near the privy.
‘You will never be safe in Italy if the Inquisition name you as a heretic,’ Paolo said sadly. ‘They will not rest until they see you burned.’
‘Then I must get out before they have the chance. Perhaps I will go to France.’
I turned away to look for my cloak. There flashed into my memory, as clear as the day it was first imprinted, the image of a man consumed by fire, his head twisted back in agony as he tried in vain to turn his face from the heat of the flames that tore hungrily at his clothes. It was that human, fruitless gesture that stayed with me in the years afterwards – that movement to protect his face from the fire, though his head was bound to a stake – and since then I had deliberately avoided the spectacle of another burning. I had been twelve years old, and my father, a professional soldier and a man of orthodox and sincere belief, had taken me to Rome to watch a public execution for my edification and instruction. We had secured a good vantage point for ourselves in the Campo dei Fiori towards the back of the jostling crowd, and I had been amazed at how many had gathered to make profit from the event as if it were a bear-baiting or a fair: sellers of pamphlets, mendicant friars, men and women peddling bread and cakes or fried fish from trays around their necks. Neither had I expected the cruelty of the crowd, who mocked the prisoner with insults, spitting and throwing stones at him as he was led silently to the stake, his head bowed. I wondered if his silence were defeat or dignity, but my father explained that an iron spike had been driven through his tongue so that he could not try to convert the spectators by repeating his foul heresies from the pyre.
He was tied to the stake and the faggots piled around him so that he was almost hidden from view. When a torch was held to the wood, there was an almighty crackling and the kindling caught light immediately and burned with a fierce glow. My father had nodded in approval; sometimes, he explained, if the authorities feel merciful, they allow green wood to be used for the pyre, so that the prisoner will often suffocate from the smoke before he truly suffers the sting of the flames. But for the worst kind of heretics – witches, sorcerers, blasphemers, Lutherans, the Benandanti – they would be sure the wood was dry as the slopes of Monte Cicala in summer, so that the heat of the flames would tear at the offender until he screamed out to God with his last breath in true repentance.
I wanted to look away as the flames rushed to devour the man’s face, but my father was planted solidly beside me, his gaze unflinching, as if watching the poor wretch’s agonies were an essential part of his own duty to God, and I did not want to appear less manly or less devout than he. I heard the mangled shrieks that escaped the condemned man’s torn mouth as his eyeballs popped, I heard the hiss and crackle as his skin shrivelled and peeled away and the bloody pulp beneath melted into the flames, I smelled the charred flesh that reminded me horribly of the boar that was always roasted over a pit at street festivals in Nola. Indeed,