Dream Of The Rood

Although the Bible’s description of Jesus and his crucifixion has not been changed, the perception of the people about Jesus has been changing throughout the ages. The poem “The Dream of the Rood” is good example of a unique view of Jesus and his crucifixion. The poem is referred as “one of the first and most successful treatments of the crucifixion” in Old English poetry (Burrow 123).

The mood of the speaker changes to guilt as the speaker and her mother realize they would "crawl" with "shame" and leave an "emptiness" in their father's heart and yard. The author negatively connotes "crawl," "shame," and "emptiness" to invoke a more serious and shameful tone. The beginning of the conveyed a more matter-of-fact and pragmatic tone, but changes into a more sentimental one by the end to convey family is more important than the money. The symbol of the tree represents the family, and connects it to their father's hard work and dedication to the family. If they were to cut it down, it would be symbolic of their betrayal. Imagery of the tree is used to describe the freedom and beauty of the tree as it "swings through another year of sun and leaping winds, of leaves and bounding fruit." The tree represents their family bond and how strong it is even through the "whip-crack of the mortgage."

Hirshfield writes this poem in second person to give life to the poem so that the poem speaks to the reader. The poem starts by accusing the reader of letting the redwood grow near the house. “It is foolish” (line 1) lets the reader know that nature should not be growing this close to your home. Hirshfield takes the liberty to talk straight to the reader through the speaker in telling them that it is nonsense to let nature be so close to a material object such as a house. The reader can visually see a “young redwood// grow next to a house” (line 2, 3). The tree starts to symbolize the beauty of nature growing against the materialistic world.

The diction in the excerpt is an essential component to the dramatization of the plot’s central incident. Jewett uses rich language to intensify the simple nature of the main character Sylvia’s journey up a “great pine-tree.” For example, in describing the tree, the narrator uses personification as he mentions the “huge tree asleep yet in the paling moonlight.” The use of personification harkens back to those universal moments in childhood in which everything alive had human feelings, and creates an emotional attachment between the reader and the tree. Jewett also uses other figurative language, like similes, to relate the grandeur of the tree to the audience. She writes, “It [the tree] was like a great main-mast to the voyaging earth…” In comparing the tree to the great mast of a ship, the author invokes feelings of awe at its size.

The Bible has been translated into 451 languages, sold over 6 billion times, and depicted in over 40 movies. The Bible and the crucifixion of the Messiah are prominent aspects in cultures all around the world today. The death, burial, and resurrection of Jesus Christ has been translated, dramatized, televised, adapted, and cartooned. In “The Dream of the Rood,” translated by R.M. Liuzza, the Biblical cross comes to life to tell its own version of Christ’s death and resurrection. The author recreated the Biblical account to appeal to the Anglo-Saxon warrior group to effectively convert them. However, the story from the cross’s perspective matches the crucial material of the Biblical account of the crucifixion without defaming Christ.

"Her early leaf's a flower, but only so an hour, then leaf subsides to leaf, and Eden sank to grief, so dawn goes down to day. Nothing gold

The narrator's vision of her ancestors expanding a plentiful life is emphasized with the picturesque “blue fields…with leaves and vines and orchards.” This then strikes the narrator with the realization that cutting down the tree would be a betrayal to their ancestors, their dreams and the demise of the heritage of the

Trees and plants represent life in the novel which ties into the overarching theme of the dehumanization that comes from slavery. Many of the characters in Beloved have been subjected to awful events causing them to feel as if they were worse than animals. Because of this, many characters look to the beauty of nature and trees in particular, to help them heal from their time in slavery. For example, Baby Suggs decided to preach in a place called The Clearing, which is surrounded by tall trees. "In the Clearing, Sethe found Baby's old preaching rock and remembered the smell of leaves simmering in the sun, thunderous feet and the shouts that ripped pods off the limbs of chestnuts. With Baby Suggs' heart in charge, the people let go." (Morrison 94) Another example of trees bringing healing to the characters in the novel is the arrival of Beloved. “A fully dressed woman walked out of the water. She barely gained the dry bank of the stream before she sat down and leaned against a mulberry tree.”(Morrison 60) This tree represents a chance at a new life for Beloved and also offers Sethe a chance to heal. Ever since killing her child, Sethe has been haunted over her decision and she is finally able to confront her past with the appearance of

Imagery was also used in the poem.  I found that the yellow in the first line represented that the future the writer was facing was bright and warm regardless of his choice.  The undergrowth was, as undergrowth in any forest, damp and dank smelling, but not necessarily unpleasant, just something that the writer would have to face.  The image of traveling through a forest also brings to mind thoughts of birds in flight, chirping and singing.  Squirrels dashing through trees, rustling leaves and dropping the occasional acorn or nut also create an image of sight and sound.  The sun reflecting through the trees, casting shadows and creating pockets of warm and cool air and the occasional breeze stirring through the trees are also brought to mind by this poem.  The end of the poem brings to me

Many people believe that this mimics Whitman's life. Living in a life of social separation much of the time, he still managed to succeed not only with his writing, but also in life itself. However, in line five Whitman goes on to say that he wonders how the tree could grow such joyous leaves while being alone. He himself says that he could not survive if put in the same situation. Whitman did however lead a joyous and happy life in many peoples opinion, even though he did not enjoy the social life many other had during his lifetime. His own opinion of himself not being lonely may be frayed in order to spare the image he proposes to the public in his writings. The next few lines are interesting because of the way they could possible spell out Whitman's life. In the poem, he breaks of a twig, wraps some moss around it, and takes it to he room and places it in plain view. This may parallel his life by way of his memory. The twig may represent pieces of his memory that were enjoyable to him. He then takes the twig and places it in his room signifying that he wants to be able to constantly see those fond memories. Again Whitman replies by saying he did not do this to remind him of his friends, but in reality he may have just said this to help keep a good report with his readers about his lifestyle.

The cross, once plain wood, is now “exalted over all forest-tress” (91) and risen to the status of a lord. The Dreamer is seeing for himself the validity of Christ’s claims of rewarding his faithful servants. So the Cross, it seems, is now further gift-giving and reciprocating by telling the Dreamer that he has been given a gift by Christ, who died for his sins. The Dreamer interprets the telling of this story by the Cross as a gift, and so in return for this gift that the Cross has given him, the Dreamer tells the story of his dream to others in order to tell the tale and let others know of this great gift that was given to all of humanity by Christ. Its resplendence in its appearance to the dreamer is testament to the validity of its sacrifice in going against traditional Germanic servitude, which is important to addressing the comingling of cultures in The Dream of the Rood. This is certainly not heroism and faithful retainership as the Anglo-Saxons were used to it, but the Dreamer’s vision of the Cross in all its glory gives credence to Christ as a lord and gift giver.

It is a popular belief that the tree symbolizes a “faithless Israel” and that the Jesus cursing the tree was an “acted-out parable” (Rhodes). “The Old Testament often uses the fig tree as a symbol of national Israel” (Day).

This is significant because it emphasizes the melancholy and mournfulness that he depicts with imagery in the first stanza. Later on in the second stanza, he author describes the tree the narrator would have planted as a “green sapling rising among the twisted apple boughs”. The author uses visual color imagery of the color green to describe the sapling in order to emphasize just how young the newborn was when he died. Later on in the poem, the narrator speaks of himself and his brothers kneeling in front of the newly plated tree. The fact that they are kneeling represents respect for the deceased. When the narrator mentions that the weather is cold it is a reference back to the first stanza when he says “of an old year coming to an end”. Later on in the third stanza the author writes “all that remains above earth of a first born son” which means that the deceased child has been buried. They also compare the child to the size of “a few stray atoms” to emphasize that he was an infant. All of these symbols and comparisons to are significant because they are tied to the central assertion of remembrance and honoring of the dead with the family and rebirth.

What did that tree, leaning out from the bank, all white and lacy, make you think of? She asked. Well now, I dunno, said Matthew. Why a bride, of course- a bride all in white with a lovely misty veil.” (Montgomery, 65-66) It is identified here how nature pleases Anne’s eye. The way in which she is able to take a tree branch and bring it to life by imagining that is connected with something beautiful like a bride. It doesn’t only suggest her inquisitive imagination, but also her intellect. With using the enjoyments of nature to foster a desire, and with her perceptive vision she is capable of imagining the branch as something else. Through its beauty and emphasis on colour she can make a connection that the tree branch can be compared to a bride. It is crucial how Anne doesn’t take the natural sights of Avonlea for granted, because she values the power of self-expression in nature. Through her imagination with nature she is able to seek comfort. This is seen on her first night in Avonlea, when she’s afraid no one will come for her, so she turns to a tree as her home, where she can sleep. She states, “I had made up my mind that if you didn’t come for me and to-night I’d go down the track to that big wild cherry-tree at the bend, and climb up into it to stay all night.” (Montgomery, 64) This scene represents how Anne is reliant on nature. Instead of being afraid that no one has yet to pick her up she uses nature to occupy her time. She is inspired by nature to

‘The Dream of the Rood’ has been marveled as one of the finest religious poems from the Anglo-Saxon time period. The poem itself shows the contrast between the Pagan religion and Christianity and the overlap of religious symbols between them. It follows the crucifixion of Jesus and the dreamer’s journey to finding faith. The rood is seen as the backbone of the crucifixion and is depicted as being praised more than Christ. Using the literary devices of kenning and alliteration the author highlights the heroic nature of the rood, the dreamer’s gradual progression to optimism and the struggle of the people of the time to remove Pagan traditions in literature.