Bibliography

Andrew, Breeze. "Old English wann 'dark;pallied': Welsh gwann 'weak; sad, gloomy.'" ANQ: A Quarterly Journal of Short, Articles, Notes, and Reviews 10.4 (1997): 10-12. Breeze looks at the ways in which wann and gwann are used within such works are The Dream of the Rood. Since my study would not focus on such elements, I find this articles useless for my purposes.

Baird, Joseph L. "Natura Plagens, The Ruthwell Cross and The Dream of the Rood." Studies in Iconography 10 (1984): 38-51. Barid discusses the concept of reordberendum, which means "those to whom salvation is brought," in the context of the poem. He also discusses some of the underlying theology in the poem. I do not find this source useful.

Berkhout, Carl T. "The Problem of OE Holmwudu." English Language Notes 36 (1974) 429-33. Berkhout examines the various meanings of holmwudu in The Dream of the Rood. He discusses holmwudu as meaning "ship" and its possible meaning as "tree(s)" of the forest. Initially, I thought this study would be useless. However, I could uses this as a way to discuss the various readings that certain passages might yield based on word substitution.

Bolton, W.F. "The Book of Job in The Dream of the Rood." Mediaevalia: A Journal of Medieval Studies 6 (1980): 87-103. This article concentrates on the thematic, theological, and, to some extent, the visual parallels between The Book of Job and The Dream of the Rood. Since this article discusses the connections between the poem and another work that I have read, I find this work useful.

Carragain, Eamonn O. "Crucifixion as Annunication: The Relation of the ‘Dream of the Rood’ to the Liturgy Reconsidered." English Studies: A Journal of English Language and Literature 63.6 (1982): 487-505. Carragain’s article explores the "thematic continuity" among The Dream of the Rood, the Ruthwell Cross Crucifixion Poem, and the Vercelli texts. He also explains the way tenth-century readers as well as the person who copied the poem into the Vercelli Book understood The Dream of the Rood. Since this article looks at thematic links between various texts, I find it useful.

Cassidy, Brendan, ed. The Ruthwell Cross: Papers From the Colloquium Sponsored by

the Index of Christian Art. Princeton: Princeton UP, 1992. This book details the history of the Ruthwell Cross. The chapters are divided into such categories as date, inscriptions, and designs. It also includes thirty-eight black and white plates as well as a thirty-five page bibliography. Since this book discusses the visual imagery, I find it useful.

Chappell, Virginia A. "Reordberendra Gesyhth and Christian Mystery: Narrative Frames in The Dream of The Rood." Comitatus: A Journal of Medieval and Renaissance Studies 18 (1987): 1-20. Contending that the crucifixion is not the only subject of the poem, Chappell argues that critics have concentrated too much on the Christian context of the poem. Although Chapell discusses theology and meter, she also discusses visual and narrative linkages within the poem. Thus, I found her study, albeit minimally, useful.

Cherniss, Michael D. "The Cross as Christ’s Weapon: The Influence of heroic literary tradition on The Dream of the Rood." Anglo-Saxon England 2 (1973): 241-52. Cheniss maintains that the personification of weapons was common during the time of the poem’s construction. Therefore, he argues, the cross functions as Christ’s weapon. Cherniss discusses instances of personified swords, and he looks at some of the Old English Riddles as possible literary sources for the personifying of the cross in The Dream of the Rood. As interesting as it is, I do not find this article useful.

Dock-Ray, Miller. "The Feminized Cross of The Dream of the Rood." Philological Quarterly 76.1 (1997): 1-18. Miller acknowledges that Christianity is the structure upon which the poem is built, and she believes that Christ's portrayal within the poem helps construct a masculinity, which is based on a feminized other. While this article is intriguing, it is more useful for someone concerned with gender studies, which, in the context of Rood, I am not presently concerned with.

Feinstein, Sandy. "Hypertextuality and Chaucer, or Reordering The Canterbury Tales and Other Reader Prerogatives." Readerly/Writerly Texts: Essays on Literature/Textual Criticism and Pedagogy. 3 (1996): 135-48. In this article, Feinstein examines the difficulties involved in ordering The Canterbury Tales. For example, some may be arranged thematically, but chronologically they are incorrect. I find this study very useful for my own study.

Grasso, Anthony R., CSC. "Theology and Structure in 'The Dream of the Rood.'" Religion & Literature 23.2 (1991): 23-38. Grasso explains the theological background concerning the text and argues that its aim is to reinforce faith and induce conversion in its readers. Although I am not focusing of the theological implications of the poem, this study has its moments of usefulness since it discusses the imagery.

Hinton, Rebecca. "The Dream of the Rood." Explicator 54.2 (1996) 77-9. In typical Explicator fashion, the article gives a rather dry, explicative synopsis of the text and reveals little new information for anyone at all familiar with the text. I find this article useless.

Holderness, Graham. "The Sign of the Cross: Culture and Belief in The Dream of the Rood." Literature & Theology: An International Journal of Theory, Criticism, and Culture 11.4 (1997): 347-65. Holderness argues that The Dream of the Rood is a "work" rather than a "text" that is a cultural space spanning the architectural, the iconic, and the literary. Due to the background information on and extensive treatment of The Dream of the Rood, I find it most useful for my topic.

Holloway, Julia Bolton. 'The Dream of the Rood' and Liturgical Drama." Comparative Drama 18.1 (1984): 19-37. Holloway discusses the various forms in which the text has been found. She covers the runic incisions in the Ruthwell Cross, the engravings on the silver Brussels Cross, and the text found on the pages of the Vercelli Book. While the article concisely explains how we have arrived at the current consolidated text known as The Dream of the Rood, her study is somewhat, but not wholly, pertinent applicable to mine.

Jennings, Margaret. "Rood and Ruthwell: The Power of Paradox." English Language Notes Fall (1994): 6-12. Jennings says that many scholars have noted the various contradictions within the poem concerning its narrator, presentation of subject, linguistic patterns, and time levels. However, she notes that the cross itself is a contradiction that encompasses both defeat and victory. Therefore, placed within a liturgical context, the poem's contradictions are not resolved but their purposes may be understood. Since Jennings article focuses more on thematic contradictions rather than the contradictions of time and space, I find this article only somewhat useful.

Jones, John Mark. "The Metaphor That Will Not Perish: 'The Dream of the Rood' and the New Hermeneutic." Christianity & Literature 38.2 (1989): 63-72. Jones discusses the role of metaphor within the poem. I find his article uselessly and needlessly analytical. When he presented the formula

metaphor=cross

paradox= verbal assessment of what

metaphor does:

I knew this article was not for me.

Mahler, Annemarie E. "Lignum Domini and the Opening Vision of The Dream of the Rood: A Viable Hypothesis?" Speculum: A Journal of Medieval Studies 53.3 (1978): 441-59. Mahler concentrates on the opening image concerning the cross. She points out that many scholars suggest that the poem was written as a sort of dedication for the receipt of part of the lignum domini. Thus, she suggests that the opening vision is "an evocation of a reliquary cross." Although I am not concerned with why the poem was written, the article’s focus on visual imagery could prove useful to my study.

Martin, Irvine. "Reading Like a Grammaticus: Glossing and Intertextuality in The Dream of the Rood and Elene." The Making of Textual Culture. Cambridge Studies in Medieval Literature 19. Cambridge: Cambridge UP, 1992. 437-449. Irvine places The Dream of the Rood within the context of Elene, arguing that it is best understood in this context. Were I to read all of this book and Elene, I would probably find this excerpt more useful. Also, this excerpt probably proves most useful for those studying both poems, since I am not studying both poems, I do not find this excerpt useful.

Pasternack, Carol Braun. "Stylistic Disjunctions in The Dream of the Rood." Anglo-Saxon England 13 (1984): 167-86. Contending that the poem is divided topically, Pasternack looks at the rhetorical and syntactical patterns of the poem. I find the parts of Pasternack’s article in which he summarizes the opinion of scholars concerning the stylistic disjunctions fairly useful, I find the latter part of his article useless for my study.

Payne, Richard C. "Convention and Originality in the Vision Framework of The Dream of the Rood." Modern Philology (1976): 329-41. This article looks at the opening images of the cross portrayed in The Dream of the Rood. The author examines the visual similarities between Christ III and The Dream of the Rood. Since this article focuses on the visual imagery and looks at connections between The Dream of the Rood and another text, I find it useful.

Samuels, Peggy. The Audience Written into the Script of The Dream of the Rood. Modern Language Quarterly: A Journal of Literary History 49.4 (1988): 311-20. Samuel argues that the feelings that the dreamer experiences are also meant for a larger community to experience. While this article does a good job of identifying and explaining what the dreamer feels, it makes little distinction between any differences between the experiences of the dreamer and the potential experiences of the implied audience. In other words, I wonder, what exactly the point of the article is. However, since it does such an excellent job of describing the experiences of the dreamer, I find this article useful.

Thieme, Adelheid L.J. "Gift Giving as a Vital Element of Salvation in The Dream of the Rood." South Atlantic Review 63.2 (1998): 108-23. Thieme, noting the mixing of Germanic heroic tradition with Christian doctrine contends that the Germanic custom of gift giving is an important element of the text that has been too often neglected by critics. Since this poem focuses, in places, on the images contained within the work, I deem it useful to my topic.