ten thousand. Orthodoxy has an answer
to everything and will never avow itself worsted. No doubt, it is
admitted in criticism itself that a subtle answer may, in certain
cases, be a valid one. The real truth does not always look like the
truth. One subtle answer may be true, or even at a stretch, two.
But for three to be true is more difficult, and as to four bearing
examination that is almost impossible. But if a thesis can only be
upheld by admitting that ten, a hundred, or even a thousand subtle
answers are true at one and the same time, a clear proof is afforded
that this thesis is false. The calculation of probabilities applied
to all these shortcomings of detail is overwhelming in its effect
upon unprejudiced minds, and Descartes had taught me that the prime
condition for discovering the truth is to be free from all prejudice.

THE ST. SULPICE SEMINARY.

PART III.

The theological struggle defined itself more particularly in my case
upon the ground of the so-called revealed texts. Catholic teaching,
with full confidence as to the issue, accepted battle upon this ground
as upon others with the most complete good faith. The Hebrew tongue
was in this case the main instrument, for one of the two Christian
Bibles is in Hebrew, while even as regards the New Testament there can
be no proper exegesis without Hebrew.

The study of Hebrew was not compulsory in the seminary, and it was
not followed by many of the students. In 1843-44, M. Garnier still
lectured in his room upon the more difficult texts to two or three
students. M. Le Hir had for several years taken the lectures on
grammar. I joined the course at once, and the well-defined philology
of M. Le Hir was full of charm for me. He was very kind to me, and
being a Breton like myself, there was much similarity of disposition
between us. At the expiration of a few weeks I was almost his only
pupil. His way of expounding the Hebrew grammar, with comparison of
other Semitic idioms, was most excellent. I possessed at this period a
marvellous power of assimilation. I absorbed everything which he told
me. His books were at my disposal and he had a very extensive library.
Upon the days when we walked to Issy he went with me to the heights
of La Solitude, and there he taught me Syriac. We talked together over
the Syriac New Testament of Guthier. M. Le Hir determined my career. I
was by instinct a philologist, and I found in him the man best fitted
to develop this