The Introduction

The Prelude would seem to be an attempt to link up the hero of the poem with the mythological progenitors of the Teutonic nations. Thomas Arnold says: ‘That Sceaf, Scyld, and Beaw were among the legendary ancestors of the West Saxon line of kings no one disputes. But this does not mean much, for the poem itself shows that the same three were also among the legendary ancestors of the Danish kings.’ Ethelward, who wrote early in the tenth century, gives the ancestry of Ethelwulf, the father of Alfred. Ethelward says: ‘The seventeenth ancestor from Cerdic was Beo, the eighteenth Scyld, the nineteenth Scef.’ Ethelward also says: ‘Scef himself, with one light vessel, arrived in the island of the ocean which is called Scani, dressed in armour, and he was a very young boy, and the inhabitants of that land knew nothing about him; however, he was received by them, and kept with care and affection as though he were of their own kin, and afterwards they chose him to be king, from whose stock the King Athulf [Ethelwulf] derives his line.’

The Prelude seems intended to connect the poem’s hero with the mythical ancestors of the Teutonic peoples. Thomas Arnold says: ‘No one disputes that Sceaf, Scyld, and Beaw were among the legendary ancestors of the West Saxon kings. But this shared ancestry does not mean much. The poem itself shows that the same three were also among the legendary ancestors of the Danish kings.’ Ethelward, who wrote early in the tenth century, gives the ancestry of Ethelwulf, Alfred’s father. Ethelward says: ‘The seventeenth ancestor counting back from Cerdic was Beo, the eighteenth Scyld, and the nineteenth Scef.’ Ethelward also says: ‘Scef himself arrived in a single light boat on the ocean island called Scani. He wore armour and was a very young boy. The island’s inhabitants knew nothing about him. However, they welcomed him and cared for him with affection, as though he were one of their own family. Afterwards, they chose him as king. King Athulf [Ethelwulf] is descended from Scef.’

It may be noted that neither Scyld nor Scef is mentioned in the A.S. Chronicle (A.D. 855). William of Malmesbury, in his Gesta Regum, says that Scef was so called from the sheaf of wheat that lay at his head, that he was asleep when he arrived, and that when he grew up he became a king in the town then called Slaswic, now Haithebi (Rolls Ed., 1. 121).

Neither Scyld nor Scef is mentioned in the A.S. Chronicle (A.D. 855). In his Gesta Regum, William of Malmesbury says Scef was named after the sheaf of wheat lying at his head. William says Scef was asleep when he arrived. When Scef grew up, he became king in the town then called Slaswic, now Haithebi (Rolls Ed., 1. 121).

Müllenhoff says: ‘If we look closely into the saga, the ship and the sheaf clearly point to navigation and agriculture, the arms and jewels to kingly rule—all four gifts, therefore, to the main elements and foundations of the oldest state of culture among the Germans [Teutons?] of the sea-board; and if the bearer of these symbols became the first king of the country, the meaning can only be this, that from his appearance the beginning of the oldest state of culture dates, and that generally before him no orderly way of leading a human life had existed.’

Müllenhoff says: ‘If we examine the saga closely, the ship and the sheaf clearly represent navigation and agriculture. The weapons and jewels represent royal rule. All four gifts therefore represent the main elements and foundations of the earliest civilization among the coastal Germans [Teutons?]. And if the bearer of these symbols became the country’s first king, there can be only one meaning. The earliest civilization began with his arrival, and before him there had generally been no orderly way of living.’

Scyld (meaning Shield) refers to the fact that the king was the protector of the people in war, and is therefore symbolical, like Scef.

Scyld (meaning Shield) refers to the king’s role as protector of his people in war. So the name is symbolic, like Scef.

The ship and the sheaf, the arms and the jewels and the shield—these are the symbols of that primitive civilization—the sheaf, the symbol of agriculture and food, the ship of commerce, the arms of warfare, the jewels of reward of bravery, and the shield of the protection of the people by the king.

The ship, the sheaf of grain, the weapons, the jewels, and the shield symbolize that early civilization. The sheaf represents farming and food, and the ship represents trade. The weapons represent warfare, and the jewels represent rewards for bravery. The shield represents the king’s protection of his people.

Arnold mentions the fact that no writer not English mentions the saga of Scef and Scyld, and suggests that this is presumption for the English origin of the legend. I do not, however, think it is conclusive evidence. One is surprised that they are not mentioned in Icelandic literature. Yet somehow the impression on my mind is that these legends were probably brought by our Saxon and Danish ancestors from the Continent, and are taken for granted as well known to the hearers of the song. I think they probably formed part of the legendary genealogy of our common Germanic (Teutonic) ancestors, and happened to find their way into literature only among the English, or have survived only in the English.

Arnold notes that no writer outside England mentions the saga of Scef and Scyld. He suggests that this absence supports an English origin for the legend. I do not, however, think this evidence is conclusive. It is surprising that Scef and Scyld are not mentioned in Icelandic literature. Yet I somehow have the impression that our Saxon and Danish ancestors probably brought these legends from the Continent. The song assumes that its listeners already know the legends well. I think the legends probably formed part of the legendary ancestry of our shared Germanic (Teutonic) ancestors. They may simply have found their way into literature only among the English, or survived only in English literature.