Other evidence of the use of hymns in the 2nd century is contained in a fragment of Caius, preserved by Eusebius, which refers to "all the psalms and odes written by faithful brethren from the beginning," as "hymning Christ, the Word of God, as God." Tertullian also, in his description of the "Agapae," or love-feasts, of his day, says that, after washing hands and bringing in lights, each man was invited to come forward and sing to God's praise something either taken from the Scriptures or of his own composition ("ut quisque de Sacris Scripturis vel proprio ingenio potest"). George Bull, bishop of St David's, believed one of those primitive compositions to be the hymn appended by Clement of Alexandria to his _Paedagogus_; and Archbishop Ussher considered the ancient morning and evening hymns, of which the use was enjoined by the _Apostolical Constitutions_, and which are also mentioned in the "Tract on Virginity" printed with the works of St Athanasius, and in St Basil's treatise upon the Holy Spirit, to belong to the same family. Clement's hymn, in a short anapaestic metre, beginning [Greek: stomion pôlôn adaôn] (or, according to some editions, [Greek: basileu hagiôn, loge pandamatôr]--translated by the Rev. A. Chatfield, "O Thou, the King of Saints, all-conquering Word"), is rapid, spirited and well-adapted for singing. The Greek "Morning Hymn" (which, as divided into verses by Archbishop Ussher in his treatise _De Symbolis_, has a majestic rhythm, resembling a choric or dithyrambic strophe) is the original form of "Gloria in Excelsis," still said or sung, with some variations, in all branches of the church which have not relinquished the use of liturgies. The Latin form of this hymn (of which that in the English communion office is an exact translation) is said, by Bede and other ancient writers, to have been brought into use at Rome by Pope Telesphorus, as early as the time of the emperor Hadrian. A third, the Vesper or "Lamp-lighting" hymn ("[Greek: phôs hilaron hagias doxês]"--translated by Canon Bright "Light of Gladness, Beam Divine"), holds its place to this day in the services of the Greek rite. In the 3rd century Origen seems to have had in his mind the words of some other hymns or hymn of like character, when he says (in his treatise _Against Celsus_): "We glorify in hymns God and His only begotten Son; as do also the Sun, the Moon, the Stars and all the host of heaven. All these, in one Divine chorus, with the just among men, glorify in hymns God who is over all, and His only begotten Son." So highly were these compositions esteemed in the Syrian churches that the council which deposed Paul of Samosata from the see of Antioch in the time of Aurelian justified that act, in its synodical letter to the bishops of Rome and Alexandria, on this ground (among others) that he had prohibited the use of hymns of that kind, by uninspired writers, addressed to Christ.