Rating - 3: worth reading once (borrow it from a library)
I note that many books have not aged well. Their themes and concerns seem foolish or incomprehensible a few years down the road.
A Canticle for Leibowitz has aged well. The writing is excellent, and while its themes are currently on the back burner, they will return.
The book contains three stories, all set in a monastery of the Albertian Order of Saint Leibowitz. We open a few generations into a new dark age after a full nuclear exchange. Society was destroyed, and the survivors rebelled against science by burning every book or literate person they could find. Leibowitz founded a Catholic order to serve a purpose the Church did in the previous dark age: preserving knowledge. The first story follows a monk who discovers some artifacts of then-Beatus Leibowitz, and it marks the slow march of time in the dark days. It is a tale of humility, patience, and the gentle struggle to keep the darkness back. Centuries later, the second story finds the monks at the dawn of a new renaissance, when science is ready for the books the monks have so carefully preserved. This story contrasts the preservation of knowledge with its use, with a new front in the battle between science and religion. Another leap brings us just past the renewed modern day, to the early days of the space age. War is again brewing: will history repeat itself endlessly, and if so, how will the Order preserve knowledge through another darkness?
We live in a pleasant gap between existential threats.
Canticle was written in the late 1950s, still the early days of an entire generation that would live with the daily threat of nuclear annihilation. We somehow survived long enough for the Soviet Union to fall, and there is at present no serious threat of a full nuclear exchange. There are still worries of losing a few cities or maybe an entire continent, but nothing that would completely eliminate human civilization.
That was the last existential threat. We are on the cusp of new ones. Misuse of antibiotics has bred hardier diseases that could become pandemic, and if those are not bad enough, we can genetically engineer worse (and have). Nanotechnology could help us consume all organic life one molecule at a time, very very quickly. If artificial intelligence is possible, we will create one within my lifetime, and an unlimitedly self-improving intelligence can do pretty much whatever it wants. Basically, we have all these great tools coming online, ones that could literally end all suffering; if we mess it up,
we could eliminate our species instead. Which is one way to end suffering, I suppose.
In this gap, the old post-apocalyptic works must seem kind of quaint. We still make them, but we tend to worry about computers or the environment turning on us. If that means of a global holocaust is more plausible to you, imagine that having happened in this novel instead of nuclear bombs. It does not change the meaning.
One thing I admire about the book, particularly early on, is the ruthlessness with which it treats its characters. Life in a monastery in the desert in a dark age is not heroic. The world is a harsh place. People die, events conspire against you, and success is never absolute.
"Death smiles at us all, but all a man can do is smile back."* The book takes it all well. There is dark humor to be seen in the fall of man and his stumbling rise. What can one do with absurdity but laugh? Little problems are put in their petty places by grand events.
The book benefits from having a bit more religious education than is common. Maybe they knew more latin in the 50s, and certainly the Catholics picked up a bit. If you lack religious knowledge or history, you will miss some things. There are a few jokes in Latin, and a few bits that are unclear without it. The most important one to know is that monks preserved knowledge in monasteries through the dark ages. This book shows history cyclically, and even if the spiral moves slightly upward, you can see the same mistakes and patterns across the millennia.
I say they preserved knowledge, but a point of the first two stories is that they preserved books. Few of the monks understand much of what they are saving and recopying, but they dutifully shield it for the day when someone else will understand. Meanwhile, you get shopping lists with cherubim illuminations, recopied blueprints of items that cannot be remade, and a collection of artifacts whose use and origin are lost.
The writing is excellent, whatever you might think of the stories. They take people and events, grand and small, and paint them as richly as they are needed. There is an attention to detail and an awareness of when no more detail is needed. That kind of balance is something that many authors lack.
Our first story gives us one of those ignorant but dutiful monks. His story shows those conflicts of great and little things. He finds a fallout shelter with items that used to belong to the saint who founded his Order. For the monk, this is a sign that he is called to the priesthood. Over time, he is rewarded and punished for having found them, reporting finding them, creating a sensation, not finding something miraculous enough, and so on. The story is honest about clerical politics and the factors other than holiness at play in who becomes a saint. It is a friendly look at a humble life that played a role in a grander story. The grander story exists, but this is one monk's story.
The second story is less personal, with an eye to the sweeping path of history. War is coming, catastrophic war in which one prince will unite the lands under his rule or depopulate them in the attempt. The priests are still thinking about how to preserve knowledge in the face of war and barbaric ignorance. Their visiting scholar, however, wants to put that knowledge to good use. Science will go forth, the world will reawaken. It is not his problem that science will be put to the use of whichever prince can best use it as a weapon. I get the sense that Miller agrees with the scholar, that science must run free and will inevitably be used in the schemes of the powerful and destructive, but that he wants the priest to be right, that there should be a way to give the knowledge only to those morally prepared to make good use of it. And so the cycle continues.
Here were are, the third story, at the end of a cycle. Can humanity learn better? Can we rely upon it to do so? Can we ever hope for better?
A commentary on art from the second story casts light on a possible solution. The abbot sees a cycle of creation and destruction, and here he decides that it is a good thing in the long run, although problematic at any given time. To be held valuable, a piece must have enough surface pleasantness to appeal to the base with enough depth to appeal to those with fine sensibilities. Much is created over time, across a wide range of appeal and quality. Every now and again, someone cleans it out, and only a small fraction remains. Repeat that across ten or fifteen generations and very little will remain from the original, but what remains is the best of the best of the best. Through the painful rise and fall of civilization, man may yet learn.
Is it telling that this idea never returns? The cleaning process can be random too, so what you end up with differs only in the details from what you started with. If you throw away when you clean out, instead of putting things into storage, you can lose something valuable that will take generations to re-discover, if it can be re-discovered at all. Destruction is easy. Creating and preserving is hard.
The conclusion is mostly positive, but it is not a straight or painless path ahead. How many times can we reset to a slightly better starting point before we get a total crash?
Amazon link* Is there a source for Marcus Aurelius saying that line, or did Gladiator make it up? (I still need to see Gladiator sometime.) I did not spot the line in the Meditations or anything else from Aurelius.