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In this paper I apply current ecologically centred methodologies in the humanities to explore the familiar image of the bird-soul in The Seafarer in close relation to the real seabirds that are one of the most striking aspects of the maritime environment of the poem. Far from appearing as mere background incidentals, the poet's treatment of the seabirds we first encounter resonates with contemporary ornithological knowledge, and suggests that they feature specifically as species that best convey the ascetic trials and endeavours of the sea-going speaker who observes, listens to and names seabirds. The curious essence of seabirds as creatures that are always at home on the seas, and yet journeying to a home elsewhere, establishes them as what I term "native foreigners", a paradox that highlights the seafarer's conflicting yearnings and reflects the difficult earthly/celestial dynamic in the poem's perceptions of the soul's journey. [ABSTRACT FROM AUTHOR]

The Exeter Book poem, “The Wonder of Creation”, named in the standard edition “The Order of the World”, is at the centre of the paper. It is a much-neglected Old English poem, yet interesting intellectually, and often difficult. Vanity is important in it, idle lustas “vain desires”, are central to it. There is more in it than the negative teaching that all life is vanity, for there is hope of a better realm. The temptation of Vainglory, the seventh Capital Sin, worthless glory, is a theme in Old English homiletic literature: the wish for false joys is a vanity. That is a theme in Cynewulf's poetry and in the prose of the Blickling Homilies. That a life of prayer and fasting enables man to fight the devil is a serious homiletic message. Our First Parents experienced unprofitable desires. Original Sin is mentioned in this paper, but not every healthy, hearty meal shares in that fundamental theological concept. [ABSTRACT FROM PUBLISHER]

The article discusses the inscriptions on the Ruthwell Cross, which forms part of what has come to be called "The Ruthwell Crucifixion Poem," which was the subject of research by scholar John M. Kemble. The similarities between this poem and "The Dream of the Rood." It is noted that in a paper written in 1840, Kemble failed to identify the speaker of the Ruthwell poem as the Cross. Scholar Pamela O'Neill and her rejection of the idea that the Cross speaks to the dreamer in the Ruthwell poem is discussed.

The article discusses the anonymous Medieval poem "Soul's Address to the Body," with particular focus given to its status as one of the few extant poems from the transitional period between Old and Middle English and the fragmentation of the manuscript containing it. The themes of the soul and corporeality are also commented on.

The article discusses the anonymous Old English poem "Daniel," with particular focus given to its depiction of the pagan king Nebuchadnezzar's conversion to Christianity. The poet's exploration of Nebuchadnezzar's psychological state and sophisticated depiction of his changes of mind are also commented on.

The article compares the generic epithet in Old English poetry, 'folces hyrde,' with the generic epithet in Homeric poetry, 'shepherd of the people.' The author looks at the formulaic context of the epithets and compares the distinction between fact and figure in Homeric and Old English verse. The article also discusses 'folces hyrde' and the relation to the formulaic systems to which it belongs.

The article discusses the anonymous Old English elegy "The Ruin," with particular focus given to its treatment of morality and irony. The poem's Christian perspective is commented on, and the observation that the author views the poem's subject with interest but without emotion, unusually for an elegy, is also offered.

The article offers criticism on the Old English poem "Wið Faerstice" by an anonymous author. The author looks at the poetic structure of the poem, the use of charm and incantation in the poetry, and the themes of the poetry. The article also presents information on various arguments on the structural unity of texts.

The article offers criticism on the Old English poem "Genesis B" by an unknown author. The author the use of the terms 'geongordom' or service and 'hyldo' or favor in the poem. The article also discusses the poem's focus on the creation of God, the significance of the terms in the poem, and the characterization and concept of the poem.

An essay is presented which interprets the genre of the Old English poem known as "The Wife's Lament." Noting that it is traditionally considered an elegy, the author instead suggests that it is a riddle poem that reveals cultural details. Particular attention is given to Riddle 69, which the author states reveals the importance of swords in the society of the poem's era.

The article analyzes lines 111-115 of the Old English (OE) poem "The Seafarer." It notes that this passage is the only that addresses the Christian response to hostility as the author suggests that the wealthy man referenced in the poem is hostile towards God. The importance of translating the poem in determining its meaning is also discussed, especially the phrase "mid gemete" which the author states means "moderation." Similarities to Psalm 48 are also covered.

The article discusses the Old English poem "Juliana" by Cynewulf, with particular focus given to its use of rhetoric and the assertion of critics including Rosemary Woolf that it is an inferior, shallow work compared to the poet's earlier output. The poem's religious and cultural themes are also commented on.