of our own day, perhaps the majority, regard the true hymn as
a prayer offered in direct address to God. Throughout the history of
Christian hymns the two forms of worship have overlapped or been
identical. Hymn and prayer were also associated in ancient cults, and the
chorus of a Greek drama offers an illustration of the superb proportions
which this act of worship may assume. Charles Stanley Phillips, who has
recently translated anew the eucharistic prayer of the _Didache_, thinks
of it as not a true hymn, but a source and model of hymnody.[24]
Improvised eucharistic prayer was interrupted by congregational refrains
which provided another opportunity for the evolution of hymns. As a
matter of fact, in all ages, expressions of thanksgiving, attending the
celebration of the eucharist, have inspired many of the finest hymns of
the faith.

The _Apostolic Constitutions_ is a manual in eight books, of
ecclesiastical discipline, doctrine and worship, including the
_Didache_.[25] Dating from the fourth or fifth century, more probably the
fourth, it represents the practice of an earlier period well within the
scope of this study and, in the opinion of Brightman, was compiled in
Antioch or its neighborhood.[26] Since Greek was the prevailing language
in the Christian world of that day, it became the liturgical language of
early Christianity for the first three centuries. Even in Rome and other
large cities of Italy, Greek was used. In Italy, with these exceptions
and in the western provinces, Latin was employed, finally superseding
Greek as the official language of the Western Church.[27]

The following hymns appear in the seventh book of the Apostolic
Constitutions:

A morning hymn, {Doxa en hypsistois theo}, _Gloria in excelsis_,

Glory to God in the highest;[28]

an evening hymn, {Aineite paides},

Ye children praise the Lord,[29]

which includes {Soi prepei ainos}, _Te decet laus_,

Praise becomes Thee,

and {Nyn apolyeis ton doulon sou}, _Nunc dimittis_,

Now lettest thou thy servant depart in peace;

and a prayer at dinner, {Eulogetos ei},

Thou art blessed, O Lord, who nourishest me from my youth.[30]

In the eighth book of the _Apostolic Constitutions_ and also in the
_Liturgy of St. James_ we have the _Tersanctus_, {Hagios, hagios,
hagios},

Holy, holy, holy.

In another part of the same _Liturgy_ the _Trisagion_ appears, {Ho
trisagios hymnos,},

Holy God, holy mighty,