sun in the autumn and its contest with frost and mists when it reaches
its southern limit (i.e., Denmark, according to the ancient conception
of the people of the Scandinavian peninsula); or it may be interpreted
as the introduction of the Balder-cult from Sweden into Denmark.[7]

Bernhard ten Brink agreed with Karl Müllenhoff,[8] that, on the one
hand, there is really no similarity between the Beowulf story and Saxo's
account of Bjarki, in which the blood-drinking episode is the main
point, and, on the other, between Saxo's account and that in the
_Hrólfssaga_, which has too much the nature of a fairy tale to be
ancient tradition. He agreed with Bugge, that Bjarik's combat with the
winged monster shows contact with the story of Beowulf's fight with the
dragon.[9]

Sarrazin, replying to ten Brink, scouts the idea that a poem, such as
_Beowulf_, which was completely unknown in England after the eleventh
century, should, after this time, be well known in Scandinavian
countries and exert a notable influence there.[10]

G. Binz does not think that Sarrazin's attempt to identify Bjarki with
Beowulf is sufficiently substantiated and shows by a list of names,[11]
dating from the twelfth century and found in the Northumbrian _Liber
Vitae_, that the story about Bjarki was probably known at an early date
in northern England.[12]

Sarrazin thinks that perhaps Beowulf married Freawaru, Hrothgar's
daughter, as, similarly, Bjarki, according to the _Hrólfssaga_, married
Drifa, the daughter of Hrothgar's nephew, Hrolf Kraki; that the troll
which supports Hrolf Kraki's enemies in Hrolf's last battle is a
reminiscence of the dragon in _Beowulf_; and that, owing to the change