I wrote this text as an invited post for Savage Minds, as part of their Writer's Workshop series. Many thanks to Carole McGranahan for the invitation.
When the Roman Empire collapsed, numerous
libraries and an unknown quantity of books disintegrated with it. Amid a rising
Christianity hostile to traces of paganism, the texts of many authors admired in
Roman antiquity were turned to dust and the memory of their existence
dissolved. Pieces of writing by noted figures such as Cicero or Virgil
certainly survived, but the majority of what these men wrote has been lost. This
was an epochal moment in the history of writing: an imperial collapse so
profound that it physically disintegrated vast amounts of texts, erasing them from
human memory.
Some books from ancient Rome were
saved from this massive vanishing of written words only because a few copies
survived for over a thousand years in the libraries of European monasteries or in libraries in the Middle-East.
This survival was often the outcome of pure chance: that is, a set of
conjunctural factors somehow allowed those books, and not others, to overcome the wear and tear and ruination of paper
and ink by the physical pressures and cuts inflicted on them by the weather and
by the living forms attracted to them, primarily insects, mice, and humans. In European monasteries, many ancient books and their words disintegrated after a few
centuries, gone forever. But others lingered and were eventually copied by hand
again on new and more robust paper, which could withstand atmospheric and
bodily pressures for the next two to three centuries. Three hundred years or so
later, another monk would grab a manuscript about to disintegrate and copy
those words again. Who knows how many amazing books were eaten away by bugs
simply because no monk chose to save them from their ruination? One of the books
that miraculously survived in a monastery over a millennia of chance encounters
with the void was Lucretius’ extraordinary philosophical treatise De rerum natura, The Nature of Things.
What got me thinking about the ruination of
written words is Stephen Greenblatt’s fascinating (if uneven) book The Swerve, which narrates how in 1417 a
book-hunter discovered Lucretius’ The Nature
of Things in a remote monastery. In my book Rubble, I examined how different forms of ruination, from the
Spanish conquest to the soy boom, have created constellations of nodes of rubble
in northern Argentina, many of which are perceived by locals to be haunted
(Gordillo 2014). I therefore read The Swerve
with an eye sensitive to the destruction of places and matter and the affective
materiality of their debris. The richness conveyed by Greenblatt’s story of the
vanishing of Roman books reveals that the physical disintegration and
afterlives of rubble also involve the written word, which in the modern world
is often presented as an emblem of human endurance.
The striking thing about The Nature of Things’ close encounter
with its ruination is how closely it resonates with Lucretius’ ideas about matter,
contingency, decay, and the void. Lucretius conceptualized and celebrated in
poetic verse the immanent materiality of the world through the lens of
Epicurus’ atomism: the thesis —first articulated
in Greece centuries earlier— according to
which everything is made out of atoms and void. Written around 40 BC and
admired as well as controversial in its days, The Nature of Things argued that atoms are always moving in the
void, clashing with each other because of their clinamen, or tendency to “swerve.” Amid whirlwinds of random collisions,
atoms create the energy of the universe and all motion, life, and destruction. Hostile
to religious transcendence, Lucretius celebrated chance and the sensuous, fleeting
becoming of life. The Catholic Church condemned Lucretius as a pagan writer and
by the early middle-ages De rerum natura
had been largely forgotten, except by a few scholars who saw it cited in
ancient texts. Yet in a remote monastery those ideas lingered in the fragile materiality
of those written words penned by a man who had long been dead. Those markings
on paper were not just signs with meaning and poetic symbolism: they were traces,
left by a human hand, that had the power to affect.
Once discovered and disseminated
more widely as a book in 1471, Lucretius’ text subsequently affected some of
the most prominent physicists of early modernity such as Gassendi and Galileo. As
Greenblatt shows, when in 1633 the Inquisition condemned Galileo for claiming that
the Earth moved around the sun, one of the charges was that he was under the
influence of atomism and its pagan physics of motion, which contradicted
Aristotle’s ontology of spatial fixity and stasis. As Michel Serres has argued
in The Birth of Physics, Lucretius is
often misread as an imaginative poet rather than a rigorous philosopher of
physics. But the quantum revolution in physics in the 1900s demonstrated that
Lucretius had brilliantly anticipated, if in rudimentary form, that the
material makeup of the universe comprises, indeed, a ghostly dance of subatomic
patterns in the void. Further, Lucretius deduced the existence of atoms through
the observation of the decay and decomposition of objects such as books, which
in disintegrating into smaller and smaller fragments reveal that the seeming
solidity of matter hides its constitutive void.
The story of the greatest philosophy
book that survived from the times of the Roman Empire may seem distant from the
experience of writing in our high-tech, hyper-digitized twenty-first century. Writing
has become so deterritorialized, so agile in its capacity to connect humans across
continents through screens, cables, and fiber optics that it is easy to forget
that writing has not ceased to be, and cannot but be, a material practice that
produces a physical object, the written word. Today, as it was in the days of
Lucretius, writing is a form of thinking that mobilizes a geometry between the
hands (or other bodily organs) and tools for leaving material traces on an
object. On a computer, these traces may be digitized but bits of energy are material
nonetheless. This materiality makes of written words, either printed or digitized,
objects always-already subject to ruination. As in medieval monasteries, to
prevent written words from vanishing, human beings have to copy them over and
over again as hardcopies or data files. Writing undoubtedly creates
transcendence, and what Lucretius wrote indeed survived his times and still
affects us today. But written words are immanent traces that, like all objects,
as Lucretius wrote, eventually decompose into atoms moving in the void.
