The Book of Were-Wolves. Baring-Gould Sabine

of the Study of Norse Literature—Bear and Wolf-skin Dresses—The Berserkir—Their Rage—The Story of Thorir—Passages from the Aigla—The Evening Wolf—Skallagrim and his Son—Derivation of the Words Hamr and Vargr—Laws affecting Outlaws—"To become a Boar"—Recapitulation.

      One of the great advantages of the study of old Norse or Icelandic literature is the insight given by it into the origin of world-wide superstitions. Norse tradition is transparent as glacier ice, and its origin is as unmistakable.

      Mediæval mythology, rich and gorgeous, is a compound like Corinthian brass, into which many pure ores have been fused, or it is a full turbid river drawn from numerous feeders, which had their sources in remote climes. It is a blending of primæval Keltic, Teutonic, Scandinavian, Italic, and Arab traditions, each adding a beauty, each yielding a charm, bat each accretion rendering the analysis more difficult.

      Pacciuchelli says:—"The Anio flows into the Tiber; pure as crystal it meets the tawny stream, and is lost in it, so that there is no more Anio, but the united stream is all Tiber." So is it with each tributary to the tide of mediæval mythology. The moment it has blended its waters with the great and onward rolling flood, it is impossible to detect it with certainty; it has swollen the stream, but has lost its own identity. If we would analyse a particular myth, we must not go at once to the body of mediæval superstition, but strike at one of the tributaries before its absorption. This we shall proceed to do, and in selecting Norse mythology, we come upon abundant material, pointing naturally to the spot whence it has been derived, as glacial moraines indicate the direction which they have taken, and point to the mountains whence they have fallen. It will not be difficult for us to arrive at the origin of the Northern belief in were-wolves, and the data thus obtained will be useful in assisting us to elucidate much that would otherwise prove obscure in mediæval tradition.

      Among the old Norse, it was the custom for certain warriors to dress in the skins of the beasts they had slain, and thus to give themselves an air of ferocity, calculated to strike terror into the hearts of their foes.

      Such dresses are mentioned in some Sagas, without there being any supernatural qualities attached to them. For instance, in the Njála there is mention of a man i geitheðni, in goatskin dress. Much in the same way do we hear of Harold Harfagr having in his company a band of berserkir, who were all dressed in wolf-skins, ulfheðnir, and this expression, wolf-skin coated, is met with as a man's name. Thus in the Holmverja Saga, there is mention of a Björn, "son of Ulfheðin, wolfskin coat, son of Ulfhamr, wolf-shaped, son of Ulf, wolf, son of Ulfhamr, wolf-shaped, who could change forms."

      But the most conclusive passage is in the Vatnsdæla Saga, and is as follows:—"Those berserkir who were called ulfheðnir, had got wolf-skins over their mail coats" (c. xvi.) In like manner the word berserkr, used of a man possessed of superhuman powers, and subject. to accesses of diabolical fury, was originally applied to one of those doughty champions who went about in bear-sarks, or habits made of bear-skin over their armour. I am well aware that Björn Halldorson's derivation of berserkr, bare of sark, or destitute of clothing, has been hitherto generally received, but Sveibjörn Egilsson, an indisputable authority, rejects this derivation as untenable, and substitutes for it that which I have adopted.

      It may be well imagined that a wolf or a bear-skin would make a warm and comfortable great-coat to a man, whose manner of living required him to defy all weathers, and that the dress would not only give him an appearance of grimness and ferocity, likely to produce an unpleasant emotion in the breast of a foe, but also that the thick fur might prove effectual in deadening the blows rained on him in conflict.

      The berserkr was an object of aversion and terror to the peaceful inhabitants of the land, his avocation being to challenge quiet country farmers to single combat. As the law of the land stood in Norway, a man who declined to accept a challenge, forfeited all his possessions, even to the wife of his bosom, as a poltroon unworthy of the protection of the law, and every item of his property passed into the hands of his challenger. The berserkr accordingly had the unhappy man at his mercy. If he slew him, the farmer's possessions became his, and if the poor fellow declined to fight, he lost all legal right to his inheritance. A berserkr would invite himself to any feast, and contribute his quota to the hilarity of the entertainment, by snapping the backbone, or cleaving the skull, of some merrymaker who incurred his displeasure, or whom he might single out to murder, for no other reason than a desire to keep his hand in practice.

      It may well be imagined that popular superstition went along with the popular dread of these wolf-and-bear-skinned rovers, and that they were believed to be endued with the force, as they certainly were with the ferocity, of the beasts whose skins they wore.

      Nor would superstition stop there, but the imagination of the trembling peasants would speedily invest these unscrupulous disturbers of the public peace with the attributes hitherto appropriated to trolls and jötuns.

      The incident mentioned in the Völsung Saga, of the sleeping men being found with their wolf-skins hanging to the wall above their heads, is divested of its improbability, if we regard these skins as worn over their armour, and the marvellous in the whole story is reduced to a minimum, when we suppose that Sigmund and Sinfjötli stole these for the purpose of disguising themselves, whilst they lived a life of violence and robbery.

      In a similar manner the story of the northern "Beauty and Beast," in Hrolf's Saga Kraka, is rendered less improbable, on the supposition that Björn was living as an outlaw among the mountain fastnesses in a bearskin dress, which would effectually disguise him—all but his eyes—which would gleam out of the sockets in his hideous visor, unmistakably human. His very name, Björn, signifies a bear; and these two circumstances may well have invested a kernel of historic fact with all the romance of fable; and if divested of these supernatural embellishments, the story would resolve itself into the very simple fact of there having been a King Hring of the Updales, who was at variance with his son, and whose son took to the woods, and lived a berserkr life, in company with his mistress, till he was captured and slain by his father.

      I think that the circumstance insisted on by the Saga-writers, of the eyes of the person remaining unchanged, is very significant, and points to the fact that the skin was merely drawn over the body as a disguise.

      But there was other ground for superstition to fasten on the berserkir, and invest them with supernatural attributes.

No fact in connection with the history of the Northmen is more firmly established, on reliable evidence, than that of the berserkr rage being a species of diabolical possession. The berserkir were said to work themselves up into a state of frenzy, in which a demoniacal power came over them, impelling them to acts from which in their sober senses they would have recoiled. They acquired superhuman force, and were as invulnerable and as insensible to pain as the Jansenist convulsionists of S. Medard. No sword would wound them, no fire would barn them, a club alone could destroy them, by breaking their bones, or crushing in their skulls. Their eyes glared as though a flame burned in the sockets, they ground their teeth, and frothed at the mouth; they gnawed at their shield rims, and are said to have sometimes bitten them through, and as they rushed into conflict they yelped as dogs or howled as wolves.¹

      According to the unanimous testimony of the old Norse historians, the berserkr rage was extinguished by baptism, and as Christianity advanced, the number of these berserkir decreased.

      But it must not be supposed that this madness or possession came only on those persons who predisposed themselves to be attacked by it; others were afflicted with it, who vainly struggled against its influence, and who deeply lamented their own liability to be seized with these terrible accesses of frenzy. Such was Thorir Ingimund's son, of whom it is said, in the Vatnsdæla Saga, that "at times there came over Thorir berserkr fits, and it was considered a sad misfortune to such a man, as they were quite beyond control."

      The manner in which he was cured is remarkable; pointing as it does to the craving in the heathen mind for a better and more merciful creed:—

      "Thorgrim of Kornsá had a child by his concubine Vereydr, and, by order of his wife, the child was carried out to perish.

      "The