「십자가의 꿈」에서 보여진 꿈의 환상의 의미: 화자의 변형과 일치
The Implication of the Dream Vision: Transformation and Coalescence of Speakers in “The Dream of the Rood”
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There are three main speakers in “The Dream of the Rood”: the first of these is the Dreamer, within whose mind and in whose words the whole poem takes place. As Susanne Langer has rightly put it, “The most noteworthy formal characteristic of dream is that the dreamer is always at the center of it.” The second is the speaking tree before the scene of crucifixion. The third is the cross which appears in a visionary form and speaks at length to the dreamer, and by so doing fundamentally alters his life. The fourth is the dryhten (Lord) Christ, who delivers his message through the cross. However, such individuality is often obscured as the roles of speakers overlap.. This obscurity emerges firstly between the tree and the cross, secondly the cross and Christ, thirdly the cross and the Dreamer, and finally Christ and the Dreamer. The coalescence of the speakers is gradually achieved through the poet's characteristic use of words or phrases. The word eaxlegespann (cross beam) is the first suggestion, that is, the metaphor by which the body of the tree or cross is increasingly identified with that of Christ. Two phrases are applied to the dreamer just after the Rood has finished speaking which earlier have been applied to Christ. The first, “elne micle” (with great zeal, courage; DR 123) describes the dreamer's strong desire to pray to the cross. It also parallels the “elne micle” (DR 34) with which ‘the Lord of mankind’ earlier hurried to mount up on the cross. However, this parallelism between the Dreamer and Christ with reference to the same formulaic expression does not necessarily mean that the Dreamer is identified with Christ unlike the sharing of the same identification of the Cross and Christ. Hence exists clear difference in terms of transformation and coalescence of identification amongst the tree, cross and Christ, and the Dreamer and Christ.
Abstract
There are three main speakers in “The Dream of the Rood”: the first of these is the Dreamer, within whose mind and in whose words the whole poem takes place. As Susanne Langer has rightly put it, “The most noteworthy formal characteristic of dream is that the dreamer is always at the center of it.” The second is the speaking tree before the scene of crucifixion. The third is the cross which appears in a visionary form and speaks at length to the dreamer, and by so doing fundamentally alters his life. The fourth is the dryhten (Lord) Christ, who delivers his message through the cross. However, such individuality is often obscured as the roles of speakers overlap.. This obscurity emerges firstly between the tree and the cross, secondly the cross and Christ, thirdly the cross and the Dreamer, and finally Christ and the Dreamer. The coalescence of the speakers is gradually achieved through the poet's characteristic use of words or phrases. The word eaxlegespann (cross beam) is the first suggestion, that is, the metaphor by which the body of the tree or cross is increasingly identified with that of Christ. Two phrases are applied to the dreamer just after the Rood has finished speaking which earlier have been applied to Christ. The first, “elne micle” (with great zeal, courage; DR 123) describes the dreamer's strong desire to pray to the cross. It also parallels the “elne micle” (DR 34) with which ‘the Lord of mankind’ earlier hurried to mount up on the cross. However, this parallelism between the Dreamer and Christ with reference to the same formulaic expression does not necessarily mean that the Dreamer is identified with Christ unlike the sharing of the same identification of the Cross and Christ. Hence exists clear difference in terms of transformation and coalescence of identification amongst the tree, cross and Christ, and the Dreamer and Christ.
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