It has no connection with the narrative but relates in allegorical
fashion the return of the soul, which has been awakened from its
preoccupation with earthly matters, to the higher state of heavenly
existence. Here is a theme congenial to Christian thought and orthodox in
its theology when extricated from the popular concepts of the times.[56]
The actual authorship of the _Hymn of the Soul_, which is found in the
Syriac version of the _Acts_ alone, is unknown, but it has been
attributed to some disciple of the Syrian Bardesanes, a Christian Gnostic
who lived in the second half of the second century.[57] There seems to be
no doubt that Bardesanes was himself influential as a hymn writer and
that he was representative of a group of poets who were beginning to
employ contemporary rhythms set to melodies familiar in daily secular
life.[58]
The _Acts of Thomas_ contains a second hymn,
The damsel is the daughter of light,
a poem of oriental imagery, personifying the divine wisdom as a
bride.[59]
The apocryphal _Acts of John_, dating from the middle of the second
century, yields a third hymn, the _Hymn of Jesus_. In the Gospel
narrative of the last supper, Jesus and his disciples, before going to
the Mount of Olives, sing a hymn together. It is not identified but is
generally believed to be a part of the _Hallel_ or group of Passover
Psalms, 113-118. The writer of the _Acts of John_ represents Jesus as
using a new hymn which opens,
Glory be to Thee, Father.
It contains a long series of antitheses, as follows:
I would be saved and I would save,
I would be loosed and I would loose,
I would be wounded and I would wound,
I would be borne and I would bear, etc.
The hymn concludes,