Hotly contested and vigorously defended since it was first written into the Bill of Rights, freedom of speech is a basic right that all Americans hold dear. But what of the freedom "not" to speak? Should, for instance, a special prosecutor be able to compel a mother to testify about, and incriminate, her own daughter? The freedom "not" to speak is an implicit "right" that holds great relevance for all of us-the freedom not to speak when commanded by church and state, not to sign an oath, not to salute a flag, not to assert a belief in God, or not to reveal one's political beliefs and associations.

Bosmajian traces the history of the freedom not to speak from the Middle Ages and Inquisition to the twentieth century and the House Committee on Un-American Activities. His history addresses the Civil War and Reconstruction loyalty oaths by Union Confederate soldiers, and the expulsion of Jehovah's Witnesses from schools for refusing to salute the flag, and includes an analysis of coerced speech in a variety of literary works. Bosmajian also contemplates the future of this right to silence and argues for the importance of a specifically labeled and firmly established freedom not to speak.

For over 2000 years, book burners have laid their torches to millions of books condemned as heretical, blasphemous, immoral, obscene, subversive or seditious. Books have been reduced to ashes in church yards, college yards, school furnaces, public squares and city streets. The goals of the book burners have been to extirpate history, to intimidate and stamp out opposition, to create solidarity, and to cleanse society of controversial ideas. Too often, book burning foreshadows violence against those who originated or shared the ideas. This work provides a detailed account of book burning worldwide over the past 2000 years. (Book burning is meant literally, not as a figurative reference to book banning.) The book burners are identified, along with the works they deliberately set aflame. An important aspect of this study is its examination of the metaphoric language that ""justified"" the destruction; books being burned were ""tares,"" ""pestilence,"" ""plagues,"" ""cancers,"" and ""poison."" Such language is a central part to the control the burners hope to exercise over those who might otherwise read the books and become part of the exchange of ideas. Also considered is the primeval pull of the book burning ritual, which in its simplicity leads to the destruction of ideas and the uniformity of thought most often associated with totalitarian regimes.