499:
poet before he undertook his great task at the emperor's command. It is certainly not impossible that a
Christian Saxon, sufficiently educated to read Latin easily, may have chosen to follow the calling of a scop or minstrel instead of entering the priesthood or the cloister; and if such a person existed, it would be natural that he should be selected by the emperor to execute his design. As has been said above, the tone of many portions of the Heliand is that of a man who was no mere imitator of the ancient epic, but who had himself been accustomed to sing of heroic themes.
411:, desirous that his subjects should possess the word of God in their own tongue, commanded a certain Saxon, who was esteemed among his countrymen as an eminent poet, to translate poetically into the German language the Old and New Testaments. The poet willingly obeyed, all the more because he had previously received a divine command to undertake the task. He rendered into verse all the most important parts of the Bible with admirable skill, dividing his work into
1171:
388:, sees in Satan no mere personification of evil, but the fallen archangel, whose awful guilt could not obliterate all traces of his native majesty. Somewhat curiously, but very naturally, Enoch the son of Cain is confused with the Enoch who was translated to heaven – an error which the author of the Old English Genesis avoids, though (according to the existing text) he confounds the names of Enoch and Enos.
367:
being passed over, or, in some instances, boldly altered. In many passages his work gives the impression of being not so much an imitation of the ancient
Germanic epic, as a genuine example of it, though concerned with the deeds of other heroes than those of Germanic tradition. In the Heliand, the Saviour and His
498:
seem awkward as written text but make sense when considering the
Heliand formerly as a song for after-dinner singing in the mead hall or monastery. There is no reason for rejecting the almost contemporary testimony of the first part of the Free folio that the author of the Heliand had won renown as a
484:
speaks of the emperor Ludwig in the present tense, the former part of it at least was probably written in his reign, i.e. not later than AD 840. The general opinion of scholars is that the latter part, which represents the poet as having received his vocation in a dream, is by a later hand, and that
488:
That the author of the
Heliand was, so to speak, another Caedmon – an unlearned man who turned into poetry what was read to him from the sacred writings – is impossible according to some scholars, because in many passages the text of the sources is so closely followed that it is clear that the poet
366:
The two poems give evidence of genius and trained skill, though the poet was no doubt hampered by the necessity of not deviating too widely from the sacred. Within the limits imposed by the nature of his task, his treatment of his sources is remarkably free, the details unsuited for poetic handling
493:
in the second quarter of the 9th century into Old High German. Additionally, the poem also shares much of its structure with Old
English, Old Norse, and Old High German alliterative poetry which all included forms of heroic poetry that were available only orally and passed from singer to singer.
511:
lends to the text being an example of a
Germanized Christianity or a Christianized Germany. Some historians believe that the German traditions of fighting and enmity are so well pronounced as well as an underlying message of how it is better to be meek than mighty that the text lends more to a
22:
476:, considered in themselves, might very well be supposed to relate to Caedmon; but the mention of the five ages of the world in the concluding lines is obviously due to recollection of the opening of the Heliand (lines 46–47). It is therefore certain that the Versus, as well as the
480:, attribute to the author of the Heliand a poetic rendering of the Old Testament. Their testimony, if accepted, confirms the ascription to him of the Genesis fragments, which is further supported by the fact that they occur in the same MS. with a portion of the Heliand. As the
436:
practically reproduce in outline Bede's account of
Caedmon's dream, without mentioning the dream, but describing the poet as a herdsman, and adding that his poems, beginning with the creation, relate the history of the five ages of the world down to the coming of Christ.
427:
goes on to say that it was reported that the poet, till then knowing nothing of the art of poetry, had been admonished in a dream to turn into verse the precepts of the divine law, which he did with so much skill that his work surpasses in beauty all other German poetry
512:
Germanized
Christianity. Other scholars argue that the message of meekness is so blatant that it renders the text as a stronger representation of a Christianized Germany. This discussion is important because it reveals what culture was more pervasive to the other.
489:
wrote with the Latin books before him. Other historians, however, argue that the possibility that the author may have been illiterate should not be dismissed because the translations seem free compared to line-by-line translations that were made from Tatian's
228:, written probably in the second half of the 10th century, is one of the nearly complete manuscripts, ending in the middle of the story of the journey to Emmaus. It is believed to have an organization closer to the original version because it is divided into
264:. It consists of nearly three leaves and contains 157 poetic lines. The final fragment was found in Leipzig in 2006 by T. Doring and H. U. Schmid. This fragment consists of only one leaf that contains 47 lines of poetry, and it is currently kept at
260:, discovered by K. Zangemeister in 1894, contains lines 1279–1358. Two additional fragments exist that were discovered most recently. The first was discovered in 1979 at a Jesuit High School in Straubing by B. Bischoff and is currently held in
727:(1877), in which the texts of the Cotton and Munich manuscripts are printed side by side. It is not provided with a glossary, but contains an elaborate and most valuable analysis of the diction, synonymy and syntactical features of the poem.
179:"created a unique cultural synthesis between Christianity and Germanic warrior society – a synthesis that would plant the seed that would one day blossom in the full-blown culture of knighthood and become the foundation of medieval Europe."
777:), which includes an edited version of the text in the original language, commentaries in English and a very useful grammar of Old Saxon along with an appended glossary defining all of the vocabulary found in this version.
472:, which means a canto of a poem. It is impossible that a scholar of the 16th century could have been acquainted with this word, and internal evidence shows clearly that both the prose and the verse are of early origin. The
235:
or songs. The Munich MS., formerly at
Bamberg, begins at line 85, and has many lacunae, but continues the history down to the last verse of St. Luke's Gospel, ending, however, in the middle of a sentence with the last two
313:, but scholarly consensus has shifted away from this view; Sievers had already abandoned the hypothesis when Braune published his study. Large parts of that poem are extant only in an Old English translation, known as
379:
was intentionally and methodically composed after careful study of the formula of other German poems. The
Genesis fragments have less of the heroic tone, except in the splendid passage describing the rebellion of
494:
Repetitions of particular words and phrases as well as irregular beginnings of fits (sentences begin at the middle of a line rather than at the beginning of a line to help with alliteration) that occur in the
224:, i.e. the Saxons who continued in their original home. It contained when entire about 6000 lines, and portions of it are preserved in two nearly complete manuscripts and four fragments. The Cotton MS. in the
485:
the sentences in the earlier part which refer to the dream are interpolations by this second author. The date of these additions, and of the Versus, is of no importance, as their statements are not credible.
323:
referred to above. In the one language or the other, there are in existence the following three fragments: (I) The passage which appears as lines 235–851 of the Old English verse Genesis in the
375:
or the author of Andreas, a mere following of accepted models but rather the spontaneous mode of expression of one accustomed to sing of heroic themes, others argue that the
327:(MS Junius 11) (this fragment is known as Genesis B, distinguishing it from the rest of the poem, Genesis A), about the revolt of the angels and the temptation and fall of
569:, the Gospel harmony written in 160-175 by Tatian and thus has connections to the Gospel of Thomas by this association. Other scholars, such as Krogmann assert that the
556:. The Gospel of Thomas is a Judaic/Christian version of the Gospels found in 1956 that has been attributed the apostle Thomas. Quispel, a Dutch scholar, argues that the
109:
The poem must have been relatively popular and widespread because it exists in two manuscript versions and four fragmentary versions. It takes up about 6,000 lines. A
131:
in 1562, and while it has no authority in the manuscripts it is generally deemed to be authentic. The first mention of the poem itself in modern times occurred when
1549:
Heliand, Genesis und das Altenglische. Die altsächsische Stabreimdichtung im Spannungsfeld zwischen germanischer Oraltradition und altenglischer Bibelepik
156:
319:. The portions that have been preserved in the original language are contained in the same Vatican manuscript that includes the fragment of the
1571:
1538:
1507:
1474:
1420:
1301:
1277:
1253:
1160:
789:, trans. by Mariana Scott, UNC Studies in the Germanic Languages and Literatures, 52 (Chapel Hill: University of North Carolina Press, 1966),
155:
was probably written at the request of emperor Louis the Pious around AD 830 to combat Saxon ambivalence toward Christianity. The Saxons were
371:
are presented as a king and his faithful warriors. While some argue that the use of the traditional epic phrases appears to be not, as with
1689:
391:
Such external evidence as exists bearing on the origin of the Heliand and the companion poem is contained in a Latin document printed by
1195:
1551:, Quellen und Forschungen zur Sprach- und Kulturgeschichte der germanischen Völker (in German), vol. Neue Folge 75, 200, Berlin,
1186:
846:(Hannes Demming), along with a critical edition of the Old Saxon text by Timothy Sodmann. In 2022 two translations were added, one in
532:
as an example to encourage translation of Gospels into the vernacular. Additionally, Luther also favored wording presented in the
1607:
1597:
1319:
536:
to other versions of the Gospels. For example, many scholars believe that Luther favored the angel's greeting to Mary in the
1679:
866:(2011) by Timothy Blaine Price is a self-published book detailing results of the author's personal research and travels.
810:
An Annotated English Translation of the Old Saxon Heliand: A Ninth-century Biblical Paraphrase in the Germanic Epic Style
1376:
1556:
1492:
1459:
1395:
1238:
1213:
1145:
774:
900:: Collective name of a number of tribes and peoples, originating from northern Europe, several of which invaded the
723:
in 1830; the second volume, containing the glossary and grammar, appeared in 1840. The standard edition is that of
132:
1669:
1641:
1357:
1338:
817:
331:. Of this a short part corresponding to lines 790–820 exists also in the original Old Saxon. (2) The story of
1664:
1264:
Aderlass und Seelentrost. Die Überlieferung deutscher Texte im Spiegel Berliner Handschriften und Inkunabeln
540:– "you are dear to your Lord" – because he disliked the notion of referring to a human as "full of grace."
1231:
Akkommodation und eingeschriebener Kommentar. Untersuchungen zur Übertragungsstrategie des Helianddichters
870:(2010) edited by Valentine A. Pakis contains critical essays and commentaries. G. Ronald Murphy published
1674:
1602:
261:
1625:
1619:
826:
were published (Uitgeverij TwentseWelle, now Uitgeverij Twentse Media) in four modern Saxon dialects:
140:
1684:
1138:
Bibliographie zu Otfrid von Weißenburg und zur altsächsischen Bibeldichtung (Heliand und Genesis)
244:. Because it was produced on calf skin of high quality, it has been preserved in good condition.
1586:
929:: A prominent epic poem that may have been written around the same time, in the closely related
1312:
Memoria als Kulturtransfer: Der altsächsische 'Heiland' zwischen Spätantike und Frühmittelalter
1206:
The Saxon Genesis: An Edition of the West Saxon 'Genesis B' and the Old Saxon Vatican 'Genesis'
241:
136:
1612:
798:
1635:
913:
265:
163:
between the Saxons under Widukind and the Franks under Charlemagne. Around the time that the
1140:, Bibliographien zur deutschen Literatur des Mittelalters (in German), vol. 7, Berlin,
395:
in 1562. This is in two parts; the one in prose, entitled (perhaps only by Flacius himself)
1262:
Gantert, Klaus (2003), "Heliand (Fragment P)", in Peter Jörg Becker; Eef Overgaauw (eds.),
75:, written in the first half of the 9th century. The title means "savior" in Old Saxon (cf.
8:
872:
The Saxon Saviour: The Germanic Transformation of the Gospel in the Ninth-Century Heliand
831:
87:
1659:
908:
883:
340:
324:
95:
68:
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that came to dominate much of North-Western Europe in the second millennium, i.e. the
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309:
217:
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897:
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553:
392:
128:
120:
38:
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Der Heliand in Simrocks Übertragung und die Bruchstücke der altsächsischen Genesis
579:
but that the author may not actually have relied on this source and therefore the
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887:
720:
408:
368:
257:
225:
206:
192:
116:
76:
794:
755:
724:
352:
348:
297:
285:
210:
80:
1407:
The Heliand Manuscript, Cotton Caligula A. VII, in the British Museum: A Study
687:
he said that on the same day on which the mother gave birth to the Blessed One
1653:
1442:
1199:. Vol. 13 (11th ed.). Cambridge University Press. pp. 221–222.
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1182:
1177:
917:
847:
735:
521:
468:
277:
230:
1525:
901:
731:
328:
99:
930:
921:
835:
575:
565:
385:
288:, and it demonstrates the author's acquaintance with the commentaries of
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1431:
Interdisciplinary Journal for Germanic Linguistics and Semiotic Analysis
175:
had over the fate of European society; he writes that the author of the
739:
681:
he would be of the best birth; he said that he would be the Son of God,
160:
806:, trans. by G. Ronald Murphy (New York: Oxford University Press, 1992)
1429:
Rauch, Irmengard (2006), "The Newly Found Leipzig Heliand Fragment",
1221:
593:
315:
221:
171:
or lower social castes. Murphy depicts the significant influence the
111:
72:
1634:
742:(1897, containing also the Genesis fragments). The fragments of the
201:(the word used in the text for Savior, answering to the Old English
936:
851:
839:
458:
might be a modern forgery is refuted by the occurrence of the word
372:
1176:
This article incorporates text from a publication now in the
135:
transcribed a fragment in 1587. It was not printed until 1705, by
21:
1454:, Kölner germanistische Studien (in German), vol. 21, Köln,
926:
890:, the languages of which are spoken in northern and northwestern
827:
303:
Early scholarship, notably that of Braune, hypothesized that the
646:
605:
139:. The first modern edition of the poem was published in 1830 by
1388:
Luther's Heliand: Resurrection of the Old Saxon Epic in Leipzig
983:
Kees Dekker, 'Francis Junius (1591-1677): Copyist or Editor?',
891:
864:
Luther's Heliand: Resurrection of the Old Saxon Epic in Leipzig
289:
281:
271:
253:
188:
691:
he said, there would shine forth a brilliant light in the sky,
56:
381:
344:
91:
351:
showed that considerable use was made of two Latin poems by
397:
Praefatio ad librum antiquum in lingua Saxonica conscriptum
336:
332:
293:
159:
to Christianity in the late 8th to early 9th century after
53:
47:
615:
te gigaruuuenne mîna gôma. Than tôgid he iu ên gôdlîc hûs,
240:
missing. This manuscript is now retained in Munich at the
1104:
1102:
1100:
1098:
1083:
939:: A similar Biblical poem of debated meaning, written in
1208:, Madison, Wisconsin / London: University of Wisconsin,
1046:
1044:
1042:
1040:
1038:
1036:
812:, trans. by Tonya Kim Dewey (Edwin Mellen Press, 2010),
1114:
652:
bezton giburdies; quad that it scoldi wesan barn godes,
507:
Scholars disagree over whether the overall tone of the
1485:
Der Heliand: ausgewählte Abbildungen zur Überlieferung
1095:
965:
953:
343:, in 187 lines. The main source of the Genesis is the
339:, in 124 lines. (3) The account of the destruction of
1233:, ScriptOralia (in German), vol. 111, Tübingen,
1033:
256:
in 1881 contains lines 958–1006, and another, in the
220:, all that remains of the poetical literature of the
115:
exists, which could have been commissioned by either
769:(2002) (Morgantown: West Virginia University Press,
750:
contained in the Vatican MS. were edited in 1894 by
677:
Then he spoke and said there would come a wise king,
415:, a term which, the writer says, may be rendered by
59:
50:
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1023:
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623:
selƀo mid mînun gesîđun." Thô uurđun sân aftar thiu
583:would have no association to the Gospel of Thomas.
384:and his host. It is noteworthy that the poet, like
44:
41:
1487:, Litterae (in German), vol. 103, Göppingen,
990:
658:He quad that an them selbon daga, the ina salingna
1629:. Vol. XI (9th ed.). 1880. p. 630.
1071:
25:Heliand excerpt from the German Historical Museum
1651:
1056:
1002:
894:, and in many places colonized since around 1500
450:The suspicion of some earlier scholars that the
106:is the largest known work of written Old Saxon.
648:tho sagda he that her scoldi cumin en wiscuning
609:an sô huilike gardos, sô gi ina gangan gisehat,
248:above the text in this version reveal that the
1371:, Morgantown: West Virginia University Press,
679:magnificent and mighty, to this middle realm;
430:Ut cuncta Theudisca poemata suo vincat decore
252:may have been sung. A fragment discovered at
167:was written, there was a revolt of the Saxon
1515:
874:(1989) (New York: Oxford University Press).
760:Bruchstücke der altsächsischen Bibeldichtung
705:
611:ia gi than themu hêrron, the thie hoƀos êgi,
272:Authorship and relation to Old Saxon Genesis
1135:
697:never such a baby and never such a beacon.
695:between heaven and earth nor anywhere else,
668:ne sulic barn ne sulic bocan. (VII, 582-92)
654:quad that he thesero weroldes waldan scoldi
629:uuordtêcan uuâr: ni uuas thes giuuand ênig.
401:Versus de poeta et Interpreta hujus codicis
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787:The Heliand: Translated from the Old Saxon
627:forđuuard an ferdi, fundun all sô he sprak
596:(â ê î ô û are long vowels, đ is , ƀ is ):
543:
619:fagarun fratahun. Thar gi frummien sculun
1449:
1404:
920:(in a wide sense), Anglo-Saxons and the
666:undartuisc erda endi himil odar huerigin
662:so quad he that ostana en scoldi skinan
20:
1613:Incomplete audio recording in Old Saxon
1285:
1261:
1228:
1181:
1136:Belkin, Johanna; Meier, Jürgen (1975),
1108:
1089:
1050:
621:uuerdscepi mînan. Thar bium ik uuiskumo
613:selƀon seggiad, that ik iu sende tharod
1652:
1482:
1347:
1328:
1309:
1120:
996:
971:
959:
685:earth and sky, always and forevermore.
683:he said that he would rule this world,
502:
276:The poem is based not directly on the
1546:
1428:
1385:
1369:Perspectives on the Old Saxon Heliand
1366:
1352:, New York: Oxford University Press,
1333:, New York: Oxford University Press,
1203:
1077:
1065:
1027:
868:Perspectives on the Old Saxon Heliand
838:(Henk Krosenbrink and Henk Lettink),
650:mari endi mahtig an thesan middelgard
307:was authored by the same hand as the
146:
86:meaning "savior"), and the poem is a
656:gio te ewandaga, erdun endi himiles.
640:
599:
191:history, to which its first editor,
730:Other useful editions are those of
625:thar te Hierusalem iungaron Kristes
548:Contention exists over whether the
466:, corresponding to the Old English
407:begins by stating that the emperor
399: ; the other in verse, headed
13:
1690:Manuscripts of the Vatican Library
1266:(in German), Mainz, pp. 28–29
822:In 2012, four translations of the
715:The first complete edition of the
689:in this middle realm, in the East,
664:huit, sulic so wi her ne habdin er
660:an thesan middilgard modar gidrogi
586:
14:
1701:
1580:
218:poem based on the Book of Genesis
1169:
617:hôhan soleri, the is bihangen al
515:
440:
37:
1594:of Eduard Siever's 1878 edition
1129:
780:
693:one such as we never had before
216:), is, with the fragments of a
133:Franciscus Junius (the younger)
1642:New International Encyclopedia
1386:Price, Timothy Blaine (2011),
1314:(in German), Cologne: Böhlau,
977:
182:
1:
1350:The Heliand: The Saxon Gospel
987:, 29 (2000), 279-96 (p. 289).
947:
804:The Heliand: The Saxon Gospel
573:shares a poetic style of the
445:
1608:On-going English translation
904:in the 5th and 6th centuries
767:Heliand: Text and Commentary
187:The 9th-century poem on the
7:
1680:9th century in East Francia
1450:Sowinski, Bernhard (1985),
877:
795:10.5149/9781469658346_Scott
710:
520:Many historians agree that
262:Bayerische Staatsbibliothek
10:
1706:
1587:Literary Encyclopedia page
1516:fon Weringha, Juw (1965),
1348:Murphy, G. Ronald (1992),
1329:Murphy, G. Ronald (1989),
858:
119:(king from 814 to 840) or
90:that recounts the life of
1483:Taeger, Burkhard (1985),
1405:Priebsch, Robert (1925),
1367:Pakis, Valentine (2010),
1286:Heusler, Andreas (1921),
834:and Dr. Harry Morshuis),
706:Editions and translations
592:Lines 4537-4549 from the
462:, which is the Old Saxon
1390:, New York: Peter Lang,
1204:Doane, Alger N. (1991),
563:author used a primitive
528:. Luther referenced the
524:possessed a copy of the
141:Johann Andreas Schmeller
1626:Encyclopædia Britannica
1518:Heliand und Diatesseron
1310:Mierke, Gesine (2008),
1229:Gantert, Klaus (1998),
1196:Encyclopædia Britannica
647:
606:
544:Extra-canonical origins
1547:Zanni, Roland (1980),
765:James E. Cathey wrote
675:
644:
607:Themu gi folgon sculun
603:
242:Bavarian State Library
26:
1670:Low German literature
914:Germanic Christianity
266:Bibliotheca Albertina
127:was first printed by
24:
1665:Biblical paraphrases
1592:Electronic facsimile
1520:(in German), Assen,
1290:(in German), Leipzig
552:is connected to the
361:De peccato originali
280:, but on the pseudo-
161:33 years of conflict
98:style of a Germanic
1092:, pp. 221–222.
985:Anglo-Saxon England
842:(Sies Woltjer) and
832:Anne van der Meiden
503:German Christianity
195:, gave the name of
88:Biblical paraphrase
1675:Carolingian Empire
1603:Searchable version
909:Germanic mythology
884:Germanic languages
325:Caedmon Manuscript
147:Historical context
96:alliterative verse
69:alliterative verse
27:
1321:978-3-412-20090-9
1123:, pp. 51–52.
974:, pp. 52–55.
962:, pp. 31–37.
799:HTML digitisation
752:Karl Zangemeister
734:(3rd ed., 1903),
719:was published by
703:
702:
639:
638:
393:Flacius Illyricus
310:Old Saxon Genesis
157:forced to convert
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1331:The Saxon Savior
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898:Germanic peoples
758:under the title
670:
641:
631:
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562:
554:Gospel of Thomas
409:Ludwig the Pious
129:Matthias Flacius
123:(806–876). This
121:Louis the German
66:
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55:
52:
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43:
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1090:Bradley 1911
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1080:, p. 7.
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1121:Murphy 1989
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972:Mierke 2008
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931:Old English
850:and one in
836:Achterhoeks
738:(1882) and
576:Diatessaron
566:Diatessaron
491:Diatessaron
386:John Milton
183:Manuscripts
1654:Categories
1359:0195073754
1340:0195060423
1078:Doane 1991
1066:Price 2011
1028:Pakis 2010
948:References
818:0773414827
740:Paul Piper
446:Authorship
421:sententias
222:old Saxons
1660:Old Saxon
1443:1087-5557
1222:Genesis B
1185:(1911). "
933:language.
594:Eucharist
482:Praefatio
478:Praefatio
452:Praefatio
425:Praefatio
417:lectiones
405:Praefatio
316:Genesis B
169:stelinga,
125:praefatio
112:praefatio
73:Old Saxon
1566:citation
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878:See also
852:Sallands
840:Gronings
746:and the
711:Editions
454:and the
373:Cynewulf
369:Apostles
71:poem in
1645:. 1905.
1193:(ed.).
1187:Heliand
1180::
927:Beowulf
918:Germans
859:Studies
828:Tweants
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403:. The
347:, but
296:, and
290:Alcuin
282:Tatian
254:Prague
246:Neumes
207:German
203:hǣlend
189:Gospel
77:German
830:(tr.
382:Satan
345:Bible
341:Sodom
238:fitts
231:fitts
211:Dutch
92:Jesus
81:Dutch
1572:link
1553:ISBN
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1522:OCLC
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1439:ISSN
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886:: A
814:ISBN
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