The date of the formation of the collection as such is unknown.
Diodorus Siculus (temp. Augustus) is the first to mention such a
body of poetry, and it is likely enough that this is, at least
substantially, the one which has come down to us. Thucydides
quotes the Delian "Hymn to Apollo", and it is possible that the
Homeric corpus of his day also contained other of the more
important hymns. Conceivably the collection was arranged in the
Alexandrine period.

Thucydides, in quoting the "Hymn to Apollo", calls it PROOIMION,
which ordinarily means a `prelude' chanted by a rhapsode before
recitation of a lay from Homer, and such hymns as Nos. vi, xxxi,
xxxii, are clearly preludes in the strict sense; in No. xxxi, for
example, after celebrating Helios, the poet declares he will next
sing of the `race of mortal men, the demi-gods'. But it may
fairly be doubted whether such Hymns as those to "Demeter" (ii),
"Apollo" (iii), "Hermes" (iv), "Aphrodite" (v), can have been
real preludes, in spite of the closing formula `and now I will
pass on to another hymn'. The view taken by Allen and Sikes,
amongst other scholars, is doubtless right, that these longer
hymns are only technically preludes and show to what
disproportionate lengths a simple literacy form can be developed.

The Hymns to "Pan" (xix), to "Dionysus" (xxvi), to "Hestia and
Hermes" (xxix), seem to have been designed for use at definite
religious festivals, apart from recitations. With the exception
perhaps of the "Hymn to Ares" (viii), no item in the collection
can be regarded as either devotional or liturgical.

The Hymn is doubtless a very ancient form; but if no example of