so that the inmates must seek refuge elsewhere, decides to ask for
lodging there overnight next Christmas Eve in order that he may put an
end to the depredations of the trolls. The trolls make their appearance
as usual, and with the aid of a tame polar bear Per Gynt puts them to
flight.[70] But these stories must be sharply differentiated from the
Bjarki story and others of its type; so that while the Grettir story and
the Grendel story are essentially of the same type, the story about the
winged monster in the _Hrólfssaga_ and the Grendel story are not of the
same type.

The last episode in the story about Bjarki and the winged monster has
met with more criticism than any other portion of it. Olrik says that
the story should have given us a real test of Hjalti's manhood;[71]
Lawrence says, "The beast-propping episode spoils the courage-scene";[72]
and Panzer says that this part of the story is impossible, because
Hjalti is represented as killing a dead monster, and Hrolf, although he
perceives the deception that has been practiced, nevertheless gives the
swindler the heroic name Hjalti.[73] Panzer is also inclined to make
much of Hjalti's asking for, and receiving, the king's sword, as he
mentions the matter twice. Once he says, "Warum er des Königs Schwert
verlangt, gibt die Saga nicht an, er 'tötet' damit das (tote) Tier wie
in den _Rímur_";[74] and again, "Man sieht nicht, warum und wozu Hjalti
des Königs Schwert zu seiner Scheintat erbittet und erhält".[75]
Furthermore, Kluge, Sarrazin, Holthausen, Lawrence, and Panzer[76] would
identify "gylden hilt" in _Beowulf_ with Gullinhjalti in the saga.

In considering this portion of the story it should be observed that the
saga-man had a fourfold purpose in view. Bjarki must receive credit for
his great achievement in killing the troll-dragon; he must receive
credit for having made a brave man of the cow Hott; Hott must give proof