A Canticle for Leibowitz is a post-apocalyptic science fiction novel by American Walter M. Miller, Jr., first published in 1960. Based on three short stories Miller contributed to the science fiction magazine The Magazine of Fantasy and Science Fiction; it is the only novel published by the author during his lifetime. Considered one of the classics of science fiction, it has never been out of print and has seen over 25 reprints and editions. Appealing to mainstream and genre critics and readers alike, it won the 1961 Hugo Award for best science fiction novel.
Set in a Roman Catholic monastery in the desert of the Southwestern United States after a devastating nuclear war, the story spans thousands of years as civilization rebuilds itself. The monks of the Albertian Order of Leibowitz take up the mission of preserving the surviving remnants of man's scientific knowledge against the day the outside world is again ready for it.
Inspired by the author's participation in the Allied bombing of the monastery at Monte Cassino during World War II, the novel is considered a masterpiece by literary critics. It has been compared favorably with the works of Evelyn Waugh, Graham Greene, and Walker Percy, and its themes of religion, recurrence, and church versus state have generated a significant body of scholarly research. Miller's follow-up work, Saint Leibowitz and the Wild Horse Woman, was published posthumously in 1997.
During World War II, Miller served as part of a bomber crew that participated in the destruction of the ancient Roman Catholic monastery at Monte Cassino (Italy) founded by St. Benedict in the 6th century. This experience impressed him enough to write, a decade later, the short story "A Canticle for Leibowitz" about an order of monks whose abbey springs from the destroyed world around it. The story, which would evolve into the first part of the novel ("Fiat Homo"), was published in the April 1955 edition of The Magazine of Fantasy and Science Fiction (F&SF). Although not originally intended as a serialization, the saga continued in "And the Light is Risen", which was published in August 1956 (also in The Magazine of Fantasy and Science Fiction); this work would later grow into "Fiat Lux". It was while writing the third "novelette", "The Last Canticle", for magazine publication the following year (February) that Miller realized he was really completing a novel: "Only after I had written the first two and was working on the third did it dawn on me that this isn't three novelettes, it's a novel. And I converted it."
The publication of the three Canticle stories, along with Miller's "The Lineman", in The Magazine of Fantasy and Science Fiction marked a significant evolution in the writer's craft. Under the editorship of Anthony Boucher, F&SF possessed a reputation for publishing works with "careful writing and characterization." Walker Percy considered the magazine "high-class sci-fi pulp". The appearance of these stories in the magazine is indicative of the direction Miller's writing had taken toward "'human' stories, less crowded with incident, more concerned with values."
For the novelization Miller did not simply colligate the three short stories. Resulting in "decided improvements" over the magazine versions, a significant revision process – involving title and character name changes, addition of Latin passages, the introduction of new characters, and changes in the natures and prominence of existing characters – occurred; these revisions produced significant impacts on and interpretations of the religious and recurrence themes of the story. For example, the existing recurrence motif is augmented by the name change of the abbot of the first part from "Father Juan" to "Abbot Arkos". The cycle/recurrence theme is highlighted by ensuring that the name of the first abbot encountered begins with the first letter of the Roman alphabet and the last abbot's name (Zerchi) begins with the last letter. This echoes the alpha and omega nature of the Hebrew letters sadhe and lamedh the Wandering Jew inscribes on the rock for Brother Francis in the novel's beginning. Miller also expanded scenes, increasing their importance: for instance, the initial encounter between Brother Francis and Abbot Arkos in "Fiat Homo" grew from a brief, two-page scene in the short story to a substantial eight-page treatment clearly showing an Arkos possessed of doubts and uncertainty (unlike the dogmatism of Father Juan).
Miller also used the adaptation process to add a significant layer of complexity to the story. Walker Percy recognized this dimension of the novel, which he compared to a "cipher, a coded message, a book in a strange language." David Seed deemed the novel "charged with half-concealed meaning," an intricacy that seems to have been added as Miller was revising the stories for publication as a novel. Decoding messages such as this is an important activity in Miller's works, both in A Canticle for Leibowitz and his short stories. For example, in the original version of "Fiat Homo" Miller limits his "wordplay" to an explicit symbolism involving the letter "V" and Brother Francis's "Voice/Vocation" during Francis's encounter with the wandering pilgrim. In the novel, however, "Miller reserves such symbolistic cross-references to the more intellectual analysts and builds a comedy of incomprehension around Francis."
Miller's extensive experience in writing for science fiction magazines contributed to his achievement with A Canticle for Leibowitz. His strengths were with the medium lengths of the short story, novelette, and short novel, where he effectively combined character, action, and import. The success of this full-length novel rests on its tripartite structure: each section is "short novel size, with counterpoint, motifs, and allusions making up for the lack of more ordinary means of continuity."
The novel was published by J. B. Lippincott & Co. as a hardcover in 1960 (although the copyright is 1959), and demand for the book was enough to prompt two reprints within the first year. In 1961 it was awarded the prestigious Hugo Award for Best Novel by the The World Science Fiction Convention. Since then A Canticle for Leibowitz has had new editions and reprints issued in paperback and hardcover more than 40 times, and has never been out of print. It regularly appears on "best of" lists and has been recognized three times with Locus Poll Awards for best all-time science fiction novel.
Isaac Edward Leibowitz had been a Jewish electrical engineer working for the United States military. Surviving the war, he converted to Roman Catholicism and founded a monastic order, the "Albertian Order of Leibowitz", dedicated to preserving knowledge by hiding books, smuggling them to safety (booklegging), memorizing, and copying them. The Order's abbey is located in the American southwestern desert, near the military base where Leibowitz had worked before the war, on an old road that was "a portion of the shortest route from the Great Salt Lake to Old El Paso." Leibowitz was eventually betrayed and martyred. Later beatified by the Roman Catholic Church, he became a candidate for sainthood.
Centuries after his death, the abbey is still preserving the "Memorabilia", the collected writings that have survived the Flame Deluge and the Simplification, in the hope that they will help future generations reclaim forgotten science.
The story is structured in three parts titled: "Fiat Homo", "Fiat Lux", and "Fiat Voluntas Tua". The parts are separated by periods of six centuries each.
Many years later the abbey is visited by Monsignors Aguerra (God's Advocate) and Flaught (the Devil's Advocate), the Church's investigators in the case for Leibowitz's sainthood. Leibowitz is eventually canonized – based partly on the evidence Francis discovered in the shelter – and Brother Francis is sent to New Rome to represent the Order at the canonization Mass. He takes the documents found in the shelter and an illumination of one of the documents on which he has spent years working, a gift to the pope.
En route, he is robbed and his illumination taken. Francis completes the journey to New Rome and is granted an audience with the pope. The pope comforts Francis by giving him gold with which to ransom back the illumination; however, Francis is murdered during his return trip by the robbers, receiving an arrow through the head. The Wanderer discovers and buries Francis's body.
In 3174, the Albertian Order of St. Leibowitz is still preserving the half-understood knowledge from before the Flame Deluge and the subsequent Age of Simplification. The new Dark Age is ending, however, and a new Renaissance is beginning. Thon Taddeo Pfardentrott, a highly regarded secular scholar, is sent by his cousin Hannegan, Mayor of Texarkana, to the abbey. Thon Taddeo, frequently compared to Albert Einstein, is interested in the Order's preserved collection of Memorabilia.
At the abbey, Brother Kornhoer, a talented engineer, has just finished work on a "generator of electrical essences", a tread-mill powered electrical generator that powers an arc lamp. He gives credit for the generator to work done by Thon Taddeo. After arriving at the monastery, Thon Taddeo, by studying the Memorabilia, makes several major "discoveries", and asks the abbot to allow the Memorabilia to be removed to Texarkana. The Abbot Dom Paulo refuses, stating he can continue his research at the abbey. Before departing, the Thon comments that it could take decades to finish analyzing the Memorabilia.
Meanwhile, Hannegan makes an alliance with the kingdom of Laredo and the neighboring, relatively civilized city-states against the threat of attack from the nomadic warriors. Hannegan, however, is manipulating the regional politics to effectively neutralize all of his enemies, leaving him in control of the entire region. Monsignor Apollo, the papal nuncio to Hannegan's court, sends word to New Rome that Hannegan intends to attack the empire of Denver next, and that he intends to use the abbey as a base of operations from which to conduct the campaign. For his actions, Apollo is executed, and Hannegan declares loyalty to the Roman Catholic Church to be punishable by death. The Church excommunicates Hannegan.
Rumors that both sides are assembling nuclear weapons in space and that a nuclear weapon has been detonated increase public and international tensions. At the abbey, the current abbot, Dom Jethras Zerchi, recommends to New Rome that the Church reactivate the Quo Peregrinatur Grex ("Whither Wanders the Flock") contingency plans involving "certain vehicles" the Church has had since 3756. A "nuclear incident" occurs in the Asian Coalition city of Itu Wan: an underground nuclear explosion has destroyed the city, and the Atlantic Confederacy counters by firing a "warning shot" over the South Pacific.
New Rome tells Zerchi to proceed with Quo Peregrinatur and plan for departure within three days. He appoints Brother Joshua as mission leader, telling him that this is an emergency plan for perpetuating the Church on the colony planets in the event of a nuclear war on Earth. The Order's Memorabilia will also accompany the mission. That night the Atlantic Confederacy launches an assault against Asian Coalition space platforms. The Asian Coalition responds by using a nuclear weapon against the Confederacy capital city of Texarkana. A ten-day cease-fire is issued by the World Court. Brother Joshua and the space-trained monks and priests depart on a secret, chartered flight for New Rome, hoping to leave Earth on the starship before the cease-fire ends.
During the cease-fire, the abbey offers shelter to refugees fleeing the regions affected by fallout, which results in a battle of wills over euthanasia between the abbot and a doctor from the a government emergency response camp. The war resumes and a nuclear explosion occurs near the abbey. Abbot Zerchi is trapped by the falling walls of the abbey, finding himself lying under tons of rock and bones as the abbey's ancient crypts disgorge their contents. Among them is a skull with an arrow's shaft protruding from its forehead (presumably that of Francis Gerard from the first section of the book).
After the Abbot's death, the scene flashes to Joshua and the Quo Peregrinatur crew launching as the nuclear explosions begin. Joshua, the last crew member to board the starship, knocks the dirt from his sandals, murmuring "Sic transit mundus" ("Thus passes the world"). As a coda, there is a final vignette depicting the ecological aspects of the final human war: seabirds and fish succumb to the poisonous fallout, and a shark evades death only through moving to particularly deep water, where, it is noted, it was particularly hungry that season.
A Canticle for Leibowitz's circular structure – and the cyclical history it presents – support a number of thematic and structural elements which unify its three sections. Although the novel's events take place in a fictional future, the three parts allegorically represent crucial phases of Western history. The first section, "Fiat Homo", depicts a Church preserving civilization, a counterpart to the "Age of Faith" after the Fall of Rome. The action of the second part, "Fiat Lux", focuses on a renaissance of "secular learning", echoing the "divergences of Church and State and of science and faith". "Fiat Voluntas Tua", the final part is the analog of contemporary civilization, with its "technological marvels, its obsessions with material, worldly power, and its accelerating neglect of faith and the spirit."
In her analysis of Miller's fiction, Rose Secrest connects this theme directly to one of Miller's earlier short fiction works, quoting a passage from "The Ties that Bind", published in the May 1954 edition of If magazine: "All societies go through three phases.... First there is the struggle to integrate in a hostile environment. Then, after integration, comes an explosive expansion of the culture-conquest.... Then a withering of the mother culture, and the rebellious rise of young cultures."
Sales of the hardcover publication were significant enough to justify two additional reprints of the book within the first year, and the novel was recognized with a Hugo Award by science fiction and fantasy fans as the best science fiction novel of 1960.
In the years since, praise for the work has been consistently high. It is considered a "science-fiction classic ... [and] is arguably the best novel written about nuclear apocalypse, surpassing more popularly known books like On the Beach". A Canticle for Leibowitz has also generated a significant body of literary criticism, including numerous literature journal articles, books and college courses. Acknowledging its serialization roots, literary critic David N. Samuelson writes that A Canticle for Leibowitz "may be the one universally acknowledged literary masterpiece to emerge from magazine SF. Fellow critic David Cowart places the novel in the realm of works by Evelyn Waugh, Graham Greene, and Walker Percy, stating it "stands for many readers as the best novel ever written in the genre. Percy, a National Book Award recipient, declared Canticle "a mystery: it's as if everything came together by some felicitous chance, then fell apart into normal negative entropy. I'm as mystified as ever and hold Canticle in even higher esteem. Scholars and critics have explored the many themes encompassed in the novel, frequently focusing on its motifs of religion, recurrence, and church versus state.
Latin phrases populate much of the novel, and are related to Roman Catholic Church practices, rituals and official communications. Susan Olsen writes that Miller is not including the Latin phrases just to "add dignity" to the work, but is emphasizing its religious themes and is consonant with the tradition of Judeo-Christian writings. Many of the phrases are not translated, but those essential to the story are accompanied by their English equivalents.
Saint Leibowitz and the Wild Horse Woman has been called "Walter Miller's other novel." Reviewer Steven H. Silver points out that this "... is not to say that Saint Leibowitz and the Wild Horse Woman does not deserve to be read. It is a fantastic novel, only suffering in comparison to Miller's earlier work."