I can look at my life in two ways: either I constantly have too many interests and they dilute my accomplishments, or that I have a broad general range of knowledge which I can hone to a specific topic with comparatively little additional research, should I see fit. I like the latter better than the former, obviously, even if the former is probably more honest.
One of my many interests is history, specifically ancient history: Greeks, Romans, Etruscans, Egyptians, that sort of thing.
Today, I was casually flipping through a book that I had found again in one of the many still-packed cartons of books in the cellar. It's something that I found back in my classical history days: an edition of the Roman author Lucretius'
De Rerum Natura, the first volume, containing Books I to III in the dual Latin / French
Belles Lettres series edition. The first paragraph of the introduction is what caught my eye:
"De la vie de Lucrèce on peut dire que nous ne savons practiquement rien. Une date pour sa naissance, une autre pour sa morte, et toutes les deux mal assurés, c'est à peu près tout ce que l'antiquité nous a laissé. Ses contemporains l'ignorent ou se taisent sur son compte, Cicéron, qui fut peut-être son éditeur, lui consacre dans toute sa Correspondance, ou du moins dans ce qui nous en reste, une phrase courte et banale, du rest défigurée dans les manuscrits, et qui ne mérite certes pas les flots d'encre qu'elle a fait couler. Sous l'Empire, l'oubli semble s'étre rapidement fait sur son nom. Notre principale source d'information est la courte biographie insérée par saint Jérôme dans ses additions à la Chronique d'Eusèbe..."
-- Lucrèce, De La Nature, Livres I-III, p. vii
Of course, I'm not assuming that you read French. I merely quote the text because it helps to make my point. Here's the translation:
"Of the life of Lucretius we can say that we know practically nothing. A date of birth, another for his death, both of those uncertain; that's more or less all left to us from Antiquity. His contemporaries either ignored him or were silent about him; Cicero, who was probably his editor, wrote of him in his Letters, or at least in those that remain to us, one short, banal sentence. Under the Empire, he seems to have been rapidly forgotten. Our principal source of information is a short biography inserted by Saint Jerome in his additions to the Chronicles of Eusebius...
De Rerum Natura is one of the most famous long poems surviving from the Roman period. Written in the first century BC, it is an introduction to Epicurean philosophy, and describes a number of natural phenomena. It also suggest that the universe is ruled by chance, with no intercessory actions by any gods.
What struck me, though, in reading this introduction, was the memory of how texts like this - how all texts, for that matter - were to meet their end in the Roman world. In the Introduction quoted, the editor mentions the lack of information about Lucretius, and those of us who have studied ancient history are accustomed to this. We know about some authors, we have fewer exemplars still of their known works, and our estimates of what has been lost are catastrophic. And you might be forgiven for thinking: "well, it was a long time ago. Some things were bound to go missing." That would, I suspect, be correct, too, if it weren't for some key events. Namely, we would have a lot more of the knowledge of the ancient world's knowledge if it hadn't been for the early Christians.

Ravages of time aside, then, let's look at what happened. Christians from the first through third centuries CE were a minority, and were periodically persecuted or scape-goated by Imperial leaders for their steadfast refusal to participate in Roman civic life as all other religious minorities did. The Roman Christian author
Lactantius lists ten different major persecutions in his
De Mortibus Persecutiones. By the fourth century CE, and with some help from the political opportunism of
Constantine "the Great", Christians were in finally their ascendance, particularly after
Julian's death in 363 CE: known as "the Apostate" for rejecting Christianity and attempting to restore the Classical academies and the pantheon of Greco-Roman gods, Julian died in battle, although his death might have been at the hand of a Christian soldier. Constantine bought Christian support in battle with promises of political equality, and he was even purported to have converted to Christianity. As a saavy political operator, Constantine no doubt saw this as a sure method to consolidate his power and survive in an era when treachery and assassination was still a common option for Roman Emperors. The wave of religion that subsumed the failing Roman Empire as a result of Constantine's change of heart certainly didn't help to contribute to Rome's survival. Bishops ordered the destruction of any texts that revolved around ancient religion and religious practises first, as did the Emperor
Valens, who ordered the burning of all non-Christian books in the city of Antioch, around 372 CE. But those attacks quickly spread, and whole libraries were gutted, sometimes burned pre-emptively by citizens of Roman towns who feared the retribution of the Bishopric and the Emperor.
Book burning is an ancient tradition, not just for Christians, but for nearly every people on the planet, at one time or another. But it's Christians who appear to have a particular
flair for it. They have a long history, not only of the destruction of texts that fall under a sectarian dispute, but of the destruction of anything which doesn't agree with their world view. Bear in mind too what a savage act the burning of a book would have been. We in the 21st century are accustomed to books being cheap consumables, readily available almost anywhere. Prior to the 20th century, though, this was not the case. Even after the invention of movable type, books were expensive, often scarce commodities - if you knew how to read in the first place. In the classical world, a book represented hundreds, perhaps thousands of hours of labour, copying by hand onto costly paper. Yet we know that there were, in some cases, a hundred thousand books in a given library. In the
Library at Alexandria, there were perhaps a million books (it's impossible to say now with any certainty), including a vast repository of philosophy (science) and technology books - all destroyed. Some other copies of these books survived the ravages of the fourth, fifth, and sixth centuries. Many did not, and we are the poorer for it.
Take the example of the palimpsest. Apart from being an
autobiography
by
Gore Vidal, a palimpsest is an example of the Christian devaluation of ancient writing. Unlike the Bronze Age delusions of certain holy books, Classical Greek and Roman writers built up an impressive body of philosophy, technology, history, rhetoric, art, and literature. Christians, in comparison, followed the view of
Augustine, who said that it was better to study only the "word of god", as the Bible claimed to be, and that the study of the material world was a pointless exercise. Therefore those books which managed to escape the illiterate but self-righteous hordes, unless they found favour with a monast somewhere or other, would duly be scaped clean, if possible, otherwise recycled in some other fashion. The ink which had been used to copy down the orations of
Cicero, or the geometry of
Euclid, the plays of
Sophocles or even Lucretius'
De Rerum Natura was literally scraped from the pages - like erasing a notebook kept in pencil. The newly blank pages were then often re-used to write down some sanctimonious nonsense or other. Recently, it has been discovered that in some cases, the pages can be re-imaged using X-rays and that the original text can be recovered, but in many more cases, this may not be possible. Much of what has been lost is lost forever.
So why bring up all of this now? It's worth pointing out that, irrational as faith is to anyone who can attach themselves without qualm to the here and now, not all people who adscribe to a faith are necessarily irrational. There are some religious people who are, in the main, just as rational as anyone else, except for that one little area. And despite a pocket of irrationality, they are able to function, because they can separate the difference between the proven need for a secular public life, the one which the Framers of the American Constitution intended, and whatever private life they choose. These are the people who do the charity work, who volunteer at shelters, who are genuinely concerned about their fellow creatures and the world in which they live. In short, these are not the people who are out burning books. However, not all of their co-religionists are so moderate and sensible in their views.
It would be easy to say that the fundamentalists are back, but in truth, they've never really been away. Fundies, ultra-conservatives: these are just synonyms for the soi dit uber-Christians. These are the scary ones, the ones who want to drive us right back to the middle ages, or beyond. Regrettably, they have a new voice in Sarah Palin.

Palin's a
biblical literalist (more links from these posts, follow to your heart's content), the sort of person who believes rather than thinks. For her, it's a fair bet that there's only one book and one law that matters, that being the arrogantly-named "bible" (I say "arrogantly-named" because
biblos is Greek for "book", the implication being that it is the only book that matters - however seeking succour in the tribal idiosyncracies of Bronze Age nomads seems to be more than a little foolhardy). There are stories of her views on banning books: some say
she's for it, others say that the stories are
exaggerated, still others have suggested that she'd happily
preside over the next big bonfire. We know better. When there's even a whiff of a doubt about someone's sense in the matter of destroying or removing from sight things with which they don't agree, we'd best be concerned. Let's hear what she has to say about it, if anything.

By giving Palin such prominence on the national stage, the McCain campaign hopes to use her to shore up their conservative credentials. But, like Constantine, they are playing with a sword which cuts both ways. In inviting this little-scrutinised figure to play a role on the national stage, and the second most important role in the American political system at that, they invite disaster.
The other night, I heard an acquaintance - whose opinion I find utterly worthless, because of statements just like this one, among numerous other reasons - say something to the effect of (paraphrase): "I liked her when I first heard about her becoming Governor of Alaska. She seemed like she was taking on the old guard and shaking things up." This is the sort of woolly, foolish, uncritical thinking that leads to ruin. Palin and all of her ilk are gravely worrying. They're not very bright, as she demonstrates each time that she is
interviewed. They appear petty and vindictive and easily corrupted by power (this becomes clear from reading work by journalist
Shannyn Moore, who has interviewed the Governor on multiple occasions, and others). Fundamentalists of Palin's stripe are scared of what they don't understand (which is almost everything), and when they're scared, they lash out, which hardly makes a good foreign policy stance. And they're coming, they're always coming, unless we continue to stand up to them.
In light of this, and the impending election, I thought it might be worth reminding people of what has happened in the past, what has been happening ever since this pernicious philosophy emerged. This is not a mistake that we should choose to make again. There is too much at stake, and too much to lose.