Was the poet of the Heliand a bard from Groningen? Research sheds new light on an ancient masterpiece
Who wrote the Heliand, one of the most important literary works of the early Middle Ages? For more than a century, scholars have debated the identity of the poet behind this Old Saxon epic about the life of Christ. Research by Redbad Veenbaas brings this discussion back into focus and points in a surprising direction: the poet may not have been a learned monk, but rather the Groningen bard Bernlef, also known as the “Homer of the North Sea.”
Not a monastic poet, but a folk singer
Veenbaas’s research centers on two key questions. First, was the poet of the Heliand a clerical scholar or a traditional singer rooted in an oral storytelling culture? Second, can a concrete name be linked to this profile?
His analysis reveals strong indications that the poet was a professional folk singer with a deep knowledge of the oral tradition. This kind of poetic craftsmanship is difficult to acquire through books or within a monastic environment. The Latin preface to the Heliand supports this view as well: the poet is described there as “a man of the people” and a renowned singer, not as a cleric. It is clear, however, that he was supported by clergy, who provided access to Latin sources and committed his poem to writing.
Re-examining the name Bernlef
A striking element of the research is the reassessment of an idea first proposed in 1964: that Bernlef, a famous bard from the Frisian region around Groningen, may have been the poet of the Heliand. This hypothesis was never thoroughly investigated - until now.
By comparing sources such as hagiographies of the missionary Liudger, the Latin preface to the Heliand, and the content of the epic itself, multiple parallels emerge. Together they depict a traveling, renowned singer active within a missionary context. This profile aligns remarkably well with what is known about Bernlef.
In Frisian literature, scholars have long lamented that despite his fame, not a single work by Bernlef has survived. At the same time, the Saxon tradition has accepted the anonymity of the Heliand. Veenbaas’s research brings these two observations together in a new way.
Boundaries drawn later
Beyond the literary puzzle, the research also carries broader societal significance. It challenges the strict division between Frisian and Saxon identities - a contrast that was especially reinforced in the nineteenth century. In the early Middle Ages, such boundaries were far more fluid, and movement between tribes was not uncommon.
There are clear indications that Bernlef traveled to Saxony together with Liudger. There, he would have had sufficient time to acquire Old Saxon, a language closely related to Frisian. The fact that the poem was ultimately written down in Saxon therefore poses no real objection - especially since this was not done by the poet himself, but by a Saxon monk.
A new perspective on cultural heritage
Veenbaas’s research invites a reappraisal of the Heliand as shared cultural heritage of the northern Netherlands and northern Germany. By no longer placing the poet exclusively within a monastic tradition, but instead within a living oral culture, the work takes on new meaning. In doing so, the research contributes to a broader understanding of identity, language, and culture in the early Middle Ages - and to the question of whom we recognize as the creators of our oldest literary heritage.
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