It would appear that the Ambrosian hymns obtained much of their earliest recognition in Spain. At least so runs the statement of Cardinal Thomasius, who edited the Mozarabic (Spanish) Breviary. He says: “It is not doubtful that in the seventh century of the Church, when the Spanish Church especially flourished, the Ambrosian hymns were everywhere in vogue.” The _Concilium Agathense_ (Council of Agde in Southern France, A.D. 506), which concerned itself chiefly with matters of discipline, ordained that hymns should be sung morning and evening, and at the conclusion of matins, vespers, and masses. These and similar enactments had reference to the body of hymns which had received the name of the Bishop of Milan. Then, as now, they formed the true fragrant cedar-heart of the old psalmody, and it is from their structure that the Council of Toledo (633) drew its famous definition. The Council said: “_Proprie autem hymni sunt continentes laudem Dei. Si ergo sit laus, et non sit Dei, non est hymnus. Si sit et laus Dei laus_ [_sic_] _et non cantatur non est hymnus. Si ergo laudem Dei dicitur et cantatur, tunc est hymnus._” That is to say: “Hymns properly contain the praise of God. If therefore there be praise, but not of God, this is no hymn. If there be praise, praise of God, but not capable of being sung, this is no hymn. If therefore the praise of God be both composed and sung, it is then a hymn.” The author who is thus honored as the first great leader of the Church’s praise was born at Treves, in Gaul, about the year 340 (or, as some say, 334). His father was a Roman noble who became praetorian prefect of the province of Gallia Narbonensis; and as Hither Gaul was an important region, it can be easily seen that the young Ambrose was reared in the midst of wealth and power. His mother was a learned woman and he naturally imbibed letters as he grew up. A tradition, which is probably based on fact, assures us that even in his cradle he was marked for fame. A swarm of bees came down upon him, and the amazed nurse saw them clustered about his very mouth without harming him. This was the same prodigy which had been related of Plato, and hence his parents imagined a high destiny for the lad. It was indeed a singular and suggestive commentary on his future life. He preserved his equanimity amid a great deal of buzzing; and the sweetness of his speech won to him no less a convert than the great Augustine. His entire career was worthy of the sainted Sotheria, his ancestress, who was martyred for the faith under Diocletian.