SECTION III.
Books are now multiplied to such a degree that it is impossible not only to read them all but even to know their number and their titles. Happily, one is not obliged to read all that is published, and Caramuel's plan for writing a hundred folio volumes and employing the spiritual and temporal power of princes to compel their subjects to read them, has not been put in execution. Ringelburg, too, had formed the design of composing about a thousand different volumes, but, even had he lived long enough to publish them he would have fallen far short of Hermes Trismegistus, who, according to Jamblicus, composed thirty-six thousand five hundred and twenty-five books. Supposing the truth of this fact, the ancients had no less reason than the moderns to complain of the multitude of books.
It is, indeed, generally agreed that a small number of choice books is sufficient. Some propose that we should confine ourselves to the Bible or Holy Scriptures, as the Turks limit themselves to the Koran. But there is a great difference between the feelings of reverence entertained by the Mahometans for their Koran and those of the Christians for the Scriptures. The veneration testified by the former when speaking of the Koran cannot be exceeded. It is, say they, the greatest of all miracles; nor are all the men in existence put together capable of anything at all approaching it; it is still more wonderful that the author had never studied, nor read any book. The Koran alone is worth sixty thousand miracles (the number of its verses, or thereabouts); one rising from the dead would not be a stronger proof of the truth of a religion than the composition of the Koran. It is so perfect that it ought not to be regarded as a work of creation.
The Christians do indeed say that their Scriptures were inspired by the Holy Ghost, yet not only is it acknowledged by Cardinal Cajetan and Bellarmine that errors have found their way into them through the negligence and ignorance of the book-sellers and the rabbis, who added the points, but they are considered as a book too dangerous for the hands of the majority of the faithful. This is expressed by the fifth rule of the Index, a congregation at Rome, whose office it is to examine what books are to be forbidden. It is as follows:
"Since it is evident that if the reading of the Bible, translated into the vulgar tongue, were permitted to every one indiscriminately the temerity of mankind would cause more evil than good to arise therefrom—we will that it be referred to the judgment of the bishop or inquisitor, who, with the advice of the curate or confessor, shall have power to grant permission to read the Bible rendered in the vulgar tongue by Catholic writers, to those to whom they shall judge that such reading will do no harm; they must have this permission in writing and shall not be absolved until they have returned their Bible into the hands of the ordinary. As for such book-sellers as shall sell Bibles in the vulgar tongue to those who have not this written permission, or in any other way put them into their hands, they shall lose the price of the books (which the bishop shall employ for pious purposes), and shall moreover be punished by arbitrary penalties. Nor shall regulars read or buy these books without the permission of their superiors."
Cardinal Duperron also asserted that the Scriptures, in the hands of the unlearned, were a two-edged knife which might wound them, to avoid which it was better that they should hear them from the mouth of the Church, with the solutions and interpretations of such passages as appear to the senses to be full of absurdity and contradiction, than that they should read them by themselves without any solution or interpretation. He afterwards made a long enumeration of these absurdities in terms so unqualified that Jurieu was not afraid to declare that he did not remember to have read anything so frightful or so scandalous in any Christian author.
Jurieu, who was so violent t in his invectives against Cardinal Duperron, had himself to sustain similar reproaches from the Catholics. "I heard that minister," says Pap, in speaking of him, "teaching the public that all the characteristics of the Holy Scriptures on which those pretended reformers had founded their persuasion of their divinity, did not appear to him to be sufficient. 'Let it not be inferred,' said Jurieu, 'that I wish to take from the light and strength of the characteristics of Scripture, but I will venture to affirm that there is not one of them which may not be eluded by the profane. There is not one of them that amounts to a proof; not one to which something may not be said in answer, and, considered altogether, although they have greater power than separately to work a moral conviction—that is, a proof on which to found a certainty excluding every doubt—I own that nothing seems to me to be more opposed to reason than to say that these characteristics are of themselves capable of producing such a certainty."
It is not then astonishing that the Jews and the first Christians, who, we find in the Acts of the Apostles, confined themselves in their meetings to the reading of the Bible, were, as will be seen in the article "Heresy," divided into different sects. For this reading was afterwards substituted that of various apocryphal works, or at least of extracts from them. The author of the "Synopsis of Scripture," which we find among the works of St. Athanasius, expressly avows that there are in the apocryphal books things most true and inspired by God which have been selected and extracted for the perusal of the faithful.