Of the multitude of modem VSS of the B. it is impossible here to speak. Our own English 15. has a long and interesting history {see under art. Versions). Most modern V.SS difl'er from the ancient in the extent of the critical apparatus on which they are based. They do not depend upon a single AIS or a single version in another tongue. This 18 esp. the case with the most recent revisions, which, as for instance our own KV, attempt to present, both in regard to text an<i interiiretation, the nearest possible approach to the language of the original writers of the Scriptures.
B. THE EXTERNAL RELATIONS OF THE BIRLE. Having now, so far as space permits, analysed the B., Bliown the parts of which it is made up, the forms in which it has appeared, their relations to each other, and their history up to the point at which this collection practicallj' assumed its present form, we turn to its consideration as a whole, its character as a literature, ami its relation to Chris- tianity and the Christian Cliurch. The B. is the sacreu IxKik of Christianity. Round it — its origin, history, and contents— circle many of the most important problems which affect tlie nature and claims of tlie Christian faith. As Christianity is ailmittedly the highest and purest form of religion known to man, it may be said tliat the religious destinies of the race dejiend upon the 15. He, cer- tainly, who wouhl uniferstaiicl wliat Christianity is, must have a clear conception of what the B. is and teaches.
I. TlIK LiTERATURK OF OTHER REMOIONS.— As,
however, there are other religions besides Chris- tianity, there are other literatures which are regariied as sacred and authoritative by the adherents of these religions. Some of them, indeed, claim to lie the vehicles of Divine Revela- tion. It may be well, therefore, to consider what a sacred book is, and how it acquires this character,
and to give a brief account of the chief sacred books of the world. It is one great characteristic of them that they have in every case groum ; they are collections, literatures, rather than books ; not composed at once, or proceeding from one hand, but combining many diverse elements, and gener- ally reflecting the history and developments of a religion through a considerable period of time. This is to a great extent true even of the Koran, which is more of the nature of a book than any of the others. With the exception again of the Koran, it is probable that large portions of their contents were handed down by tradition before being committed to writing. Religion began in custom rather than in thought, and was embodied in ceremonies before these were explained by means of doctrines. However simple the primitive worship might be, it naturally tended to assume fixed forms ; the same words would be used in incanta- tion and prayer, and these would be accompanied by the same acts and observances. When religious custom became more complicated and more highly organised, the tradition was preserved first by means of a sacred caste or priesthood, and then by writing down the tradition itself. Hence the most ancient portion of such literatures usually consists of liturgical formulas and ritual texts, where the former give the words to be used and the latter give the directions for the accompanying acts. The priestly class becoming naturally the learned class, and their writings remaining for a long time the only national literature, it was to be expected that many matters of interest would receive notice in that literature which could not be strictly and absolutely described as religious. Thus mythological and historical particulars which were already ancient, and because of their antiquity were held in reverence, would be carefully set down. Laws first of ceremonial purification and later of moral worthiness, the priestly wisdom in its exercise even about civil matters, histories, especially of the heroes of the nation and of the faith, genealogical and other registers, — all, in fact, which was regarded by those who were identified with the religion as having permanent value became a part of the sacred book. These features can be traced in OT itself, and are generally characteristic of what are known as the Bibles of mankind. The canonical position acouired by such writings is due to their acceptance ny nations or religious com- munities as of decisive authority especially in matters afl'ecting faith and worship, and is usually supported by ascribing to them a supernatural origin, or at least the authority due to them as the work of the founders of the respective religions, or as belonging to the period of development when the influence of the founder was still fresh and his initiative unimpaired.
For our present purpose it is only necessary to take account of the literary monuments of the chief ethnic religions. KuUer details may be found in such works as Chante])ie de la Saussaye, Lehrhnrh der Jiclir/ioiix(jisrhi(/ite{oi which the first vohiine has been translated) ; Tiele, Outllms i if the Ili.'itorij of Iieli<;ion ; Mcnzies, History of Jlc.ligion ; and in the literature as cited in these works. I<'or a brief sketch of the religions themselves, see Rki.ioion.
The sacred books of Chinn bring us face to face with the practical p.-iriidox, that, while none have ever been more iufliuiitial in mouliling the life of a people, no inspiration or supernatural authority is claimed for tliem. They are received with the reverence due to the sages from whom they pro- ceeded, and their guardiiins are not so much priests as scholars. The five chief liooks of Confucianism are termed King, — i.e. classical, canonical, — ami are partly the original wo-'i. of the master, partly