Blacktooth gave up. He was in the abbot’s trap, and to get out of the abbot’s trap, he would have to force Jarad to acknowledge a distinction he knew Jarad was deliberately avoiding. There was a kind of “scholarship” which had come to be a form of contemplative religious practice peculiar to the Order, but it was not the head-scratching work of translating the venerable historians. Jarad, he knew, was referring to the original labor, still practiced as ritual, of preserving the Leibowitzian Memorabilia, the fragmentary and rarely comprehensible records of the Magna Civitas, the Great Civilization, records saved from the bonfires of the Simplification by the earliest followers of Isaac Edward Leibowitz, Blacktooth’s favorite saint after the Virgin. Leibowitz’s later followers, children of a time of darkness, had taken up the selfless and relatively mindless task of copying and recopying, memorizing and even chanting in choir, these mysterious records. Such tedious work demanded a total and unthinking attention, lest the imagination add something which would make meaningful to the copyist a meaningless jungle of lines in a twentieth-century diagram of a lost idea. It demanded an immersion of the self in the work which was the prayer. When the man and the prayer were entirely merged, a sound, or a word, or the ringing of the monastery bell, might cause the man to look up in astonishment from the copy table to find that the everyday world around him was mysteriously transformed, and aglow with the divine immanence. Perhaps thousands of weary copyists had tiptoed into paradise through that illuminated sheepskin gate, but such work was not at all like the brain-racking business of bringing Boedullus to the Nomads. But Blacktooth decided not to argue.
Walter M. Miller, Jr., Saint Leibowitz and the Wild Horse Woman (6-7)