had =Latin Translations= of the biblical books, the origin of which is to be sought in North Africa, where in consequence of prevailing ignorance of the Greek language the need of such translations was most deeply felt. Even so early as the beginning of the 5th century we find Jerome († 420) complaining of _varietas_ and _vitiositas_ of the _Codices latini_, and declaring: _Tot sunt exemplaria_ (=forms of the text) _paene quot codices_. Augustine[101] gives preference to the _Itala_ over all others. The name =Itala= is now loosely given to all fragments of Latin translations previous to that of Jerome.--The Syriac translation, =the Peshito=, plain or simple (so-called because it exactly and without paraphrasing renders the words of the Hebrew and Greek originals) belongs to the 3rd century, although first expressly referred to by Ephraim. In it 2 Peter, 2 and 3 John and Jude are not found. § 36.9. =The Doctrine of Inspiration.=--In earlier times it was usual, after the example of Philo, to regard the prophetic inspiration of the sacred writers as purely passive, as ἔκστασις. Athenagoras compares the soul of the prophet while prophesying to a flute; Justin Martyr in his _Cohort. ad Græc._ to a lyre, struck by the Holy Spirit as the _plectrum_, etc. The Montanist prophets first brought this theory into disrepute. The Apologist Miltiades of Asia Minor was the first Church Teacher who vindicated over against the Montanists the proposition: προφήτην μὴ δεῖν ἐν ἐκστάσει λαλεῖν. The Alexandrians who even admitted an operation of the Holy Spirit upon the nobler intellects of paganism, greatly modified the previously accepted doctrine of inspiration. Origen, for example, teaches a gradual rising or falling in the measure of inspiration even in the bible, and determines this according to the more or less prominence secured by the human individuality of the writers of scripture. § 36.10. =Hymnology.=--The _Carmen Christo quasi Deo dicere secum invicem_ in the report of Pliny (§ 22, 2), may be classed with the antiphonal responsive hymns of the church. Tertullian bears witness to a rich use of song in family as well as congregational worship. So too does Origen. In the composition of church hymns the heretics seem for a long while to have kept abreast of the Catholics (Bardesanes and Harmonius, § 27, 5), but the latter were thereby stirred up to greater exertions. The Martyr Athenogenes and the Egyptian bishop Nepos are named as authors of church hymns. We have still a hymn εἰς Σωτῆρα by Clement of Alexandria. Socrates ascribes to Ignatius, bishop of Antioch, the introduction of the alternate-song (between different congregational choirs). More credible is Theodoret’s statement that the Antiochean monks Flavian and Diodorus had imported it, about A.D. 260, from the National Syrian into the Greek-Syrian church.--Continuation § 59, 4, 5.