The Romans developed a book trade on a fairly large scale. From the time of the 1st-century-bce orator Cicero there is evidence of large scriptoria turning out copies of books for sale. On several occasions Cicero referred to bookshops; the 1st-century-ce poet Martial complained about professional copyists who became careless in their speed; and the 1st-century-ce naturalist Pliny the Elder described the extensive trade in papyrus. The trade decrees of the emperor Diocletian set regulations for determining a price for the copying of books.
Book ownership was widespread among Romans of the upper class. Private libraries were common and were considered the necessary badge of distinction for anyone who aspired to high position or social importance. On the other hand, books were also within reach of less prosperous people because the use of slave labour to multiply copies kept prices relatively low. From a comparative study of prices, it has been concluded that books were cheap enough for people with only moderate incomes to buy them. As many as 30 copies of a work might be made simultaneously by a reader dictating to slave copyists. In many ways these enterprises were prototypes for modern publishing houses. Roman publishers selected the manuscripts to be reproduced; advanced money to authors for rights to the manuscripts, thus assuming the risks of publication; chose the format, size, and price of each edition; and developed profitable markets for their merchandise. Books in the early Christian era The codex
The substitution of the codex for the roll was a revolutionary change in the form of the book. Instead of having leaves fastened together to extend in a long strip, the codex was constructed from folded leaves bound together on one side—either the right or the left, depending on the direction of writing. (Some variant forms were bound at the top of the leaves.) The codex enjoyed several advantages over the roll. A compact pile of pages could be opened instantly to any point in the text, eliminating the cumbersome unrolling and rerolling, and facilitating the binding of many more leaves in a single book. In addition, the codex made feasible writing on both sides of the leaf; this was not practical for the roll. Because of its compactness, its ease of opening, and its use of both sides of the leaf, the codex could conveniently contain longer texts. The difference can be illustrated with copies of the Bible. While the Gospel of Matthew reached the capacity of the roll, a common codex included the four Gospels and Acts bound together; and complete Bibles were not unknown.
The folded note tablets used by the Greeks and the Romans may have suggested the codex form, but its development to the point of eventual supremacy was related to changes in the world of learning and in the materials for making books. The change in the scholarly outlook came from the rise of Christianity; the new material was vellum or parchment. Vellum and parchment
Vellum and parchment are materials prepared from the skins of animals. Strictly speaking, vellum is a finer quality of parchment prepared from calf skins, but the terms have been used interchangeably since the Middle Ages. The forerunner of parchment as a writing material was leather. Egyptian sources refer to documents written on leather as early as 2450 bc, and a fragmentary Egyptian leather roll of the 24th century bc survives; but leather was rarely used because papyrus was plentiful. The Hebrews also used leather for books. The spectacular discovery of the Dead Sea Scrolls in the 1940s turned up collections of both leather and papyrus rolls that had been stored in earthen jars in caves along the Dead Sea for centuries. These liturgical and biblical books, produced by a Jewish ascetic sect, were written between the mid-2nd century bc and ad 68.
Parchment is a greatly refined form of leather. The skins of various animals—cattle, sheep, and goats being most common—are washed and divested of hair or wool. Then the skin is stretched tight on a frame, scraped thin to remove further traces of hair and flesh, whitened with chalk, and smoothed with pumice. Tradition has it that parchment was invented as the result of book-collecting rivalry between Ptolemy V of Egypt and Eumenes II of Pergamum about 190 bc. Fearing the library at Pergamum might outstrip the collections at Alexandria, Ptolemy placed an embargo on papyrus to prevent his rival from making any more books, whereupon Eumenes made parchment. The fact that both the Greek and Latin words for parchment mean “stuff from Pergamum” offers some support for the tradition.
Although parchment was used to produce book rolls, and although many early codices were made from papyrus, the new writing material facilitated the success of the codex. A sheet of parchment could be cut in a size larger than a sheet of papyrus; it was flexible and durable, and it could better receive writing on both sides. These qualities were important. In making a parchment or vellum codex, a large sheet was folded to form a folio of two leaves, a quaternion (quarto) of four, or even an octavo of eight. Gatherings were made from a number of these folded sheets, which were then stitched together to form a book. Because papyrus was more brittle and could not be made in large enough sheets, the folio collected in quires (i.e., loose sheets) was the limit of its usefulness. At the same time, because of the vertical alignment of the fibres on one side, papyrus was not well adapted for writing on both sides in a horizontal script.
For 400 years the roll and the codex existed side by side. There are contemporary references to the codex book dating from the 1st century bc; actual survivals date from the 2nd century ad, however. In the 4th century ad vellum or parchment as a material and the codex as a form became dominant, although there are later examples of rolls, and papyrus was occasionally used for official documents until the 10th century. There were similarities between the two forms; an example of the influence of the roll on the codex can be seen in the use of multiple columns on the pages of early codices, much like the columnar writing on the rolls. Christianity and the book
In books surviving from the first four centuries ad, codices more often contained Christian writings, whereas pagan works were usually written on rolls. Several points in the Christian use of books contributed to a preference for vellum and the codex. First, Christianity was rooted in Judaism, which for centuries had revered sacred writings. The Christians retained the Jewish Scriptures and added some writings of their own, collected in a New Testament. There was strong motivation for preserving these unchanging words on the most durable materials, and vellum was more durable than papyrus. Second, in referring to their sacred writings the Christians made comparative studies of sources. The writings were related, and students liked to refer from one source to another. This reference entailed having a comparatively large volume of writings available and increased the attractiveness of the easy turning of pages possible with a codex. In this respect it is noteworthy that Roman legal scholarship, which also required a comparison of sources, likewise showed an early preference for the codex. A third point was the expressed intention of early Christians to shun pagan literature by using an entirely different form of book. Conversely the clinging of the pagan authors to an outmoded form may be ascribed in part to a conservative resistance to the Christian ideas.
The social potential of books was illustrated by the Christian emphasis on their dissemination. Christianity, which aimed at universality, produced a stream of books, whereas the literary remains of pagan religions are scarce. The process of introducing the universal religion throughout the Roman Empire extended over three centuries, covered thousands of miles, and embraced peoples of the most varied backgrounds and individuals of the greatest differences in rank. The worldwide outlook thus led to a greater dependence on books. Biblical texts and translations, commentaries, polemical tracts, and pamphlets were important in the circumstances, not only to record belief but also to disseminate and explain it.