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Thus the idea of Bjarki's and Hjalti's going out secretly is retained, but without motivation; and if we did not have the story in the saga for comparison, perhaps this deficiency would not have been noticed. Even as it is, Panzer is the only one who has called attention to it. Referring to the story as Saxo has it, Müllenhoff, ten Brink, Olrik, and Deutschbein speak of Bjarki's going on a hunt.
"Der schwere Panzer wird zum Fl�gelkleide Kurz ist der Schmerz, unendlich ist die Freude."
Panzer says that Hott's explanation that the repeated breaking-in of the monster is due to the fact that the king's best men do not return home at that time of the year is a strange explanation. But in regard to Hott's statement a distinction must be made between fact and opinion.
When you examine these rumors closely, you will observe that every one of them bears the same trade-mark "Made in Germany." We must resist this divisive propaganda we must destroy it with the same strength and the same determination that our fighting men are displaying as they resist and destroy the panzer divisions.
Olrik says that the story should have given us a real test of Hjalti's manhood; Lawrence says, "The beast-propping episode spoils the courage-scene"; 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.
It would tell of the martyrdom of almost all those who truly enlightened humanity, of almost all the great masters of every kind of art: it would show us how, with few exceptions, they were tormented to death, without recognition, without sympathy, without followers; how they lived in poverty and misery, whilst fame, honor, and riches, were the lot of the unworthy; how their fate was that of Esau, who while he was hunting and getting venison for his father, was robbed of the blessing by Jacob, disguised in his brother's clothes, how, in spite of all, they were kept up by the love of their work, until at last the bitter fight of the teacher of humanity is over, until the immortal laurel is held out to him, and the hour strikes when it can be said: Der sehwere Panzer wird zum Flügelkleide Kurz ist der Schmerz, unendlich ist die Freude.
When you examine these rumors closely, you will observe that every one of them bears the same trade-mark "Made in Germany." We must resist this divisive propaganda we must destroy it with the same strength and the same determination that our fighting men are displaying as they resist and destroy the panzer divisions.
L. Strackerjan, op. cit. ii. p. 43, §313. W. Mannhardt, Der Baumkultus p. 508. The two latter writers only state that before the fires were kindled it was customary to hunt squirrels in the woods. A. Kuhn, l.c.; W. Mannhardt, Der Baumkultus, p. 508. See above, pp. 116 sq., 119. Bavaria, Landes- und Volkskunde des Königreichs Bayern, iii. 357. F. Panzer, op. cit. ii. pp. 78 sq., §§ 114, 115.
But the story of Bjarki's fight with the winged monster is not patch-work; it does not represent the poorest and latest form of the Bjarki legends, as Olrik says; it is not an impossible story, as Panzer says; nor is it "inconsequent and absurd," as Lawrence says.
Per picked it up and examined it and declared that it was the troll-bird; he could tell it by the beak. On the same trip stories were told about troll-hares that for a time had escaped uninjured but had finally been killed. Panzer and others have called attention to the discrepancy between the statement that the monster in the saga is said to be invulnerable, and that it is nevertheless killed.
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