The Book of Were-Wolves Part 2

"The king now went home, and Bera was in his company. The queen was very joyous, and treated her well, and asked who she was; but Bera answered as before.

"The queen now made a great feast, and had the bear's flesh cooked for the banquet. The Carle's daughter was in the bower of the queen, and could not escape, for the queen had a suspicion who she was. Then she came to Bera with a dish, quite unexpectedly, and on it was bear's flesh, and she bade Bera eat it. She would not do so. 'Here is a marvel!' said the queen; 'you reject the offer which a queen herself deigns to make to you. Take it at once, or something worse will befall you.' She bit before her, and she ate of that bite; the queen cut another piece, and looked into her mouth; she saw that one little grain of the bite had gone down, but Bera spat out all the rest from her mouth, and said she would take no more, though she were tortured or killed.

"'Maybe you have had sufficient,' said the queen, and she laughed."--(Hrolfs Saga Kraka, c. 24-27, condensed.)

In the Faroese song of Finnur hin frii, we have the following verse:-- Hegar i Finnur hetta saer. When this peril Finn saw, Mannspell var at meini, That witchcraft did him harm, Skapti hann seg i vargliki: Then he changed himself into a were-wolf:

Hann feldi allvael fleiri. He slew many thus.

The following is from the second Kvia of Helga Hundingsbana (stroph.

31):--

May the blade bite, Which thou brandishest Only on thyself, when it Chimes on thy head.

Then avenged will be The death of Helgi, When thou, as a wolf, Wanderest in the woods, Knowing nor fortune Nor any pleasure, Haying no meat, Save rivings of corpses.

In all these cases the change is of the form: we shall now come to instances in which the person who is changed has a double shape, and the soul animates one after the other.

The Ynglinga Saga (c. 7) says of Odin, that "he changed form; the bodies lay as though sleeping or dead, but he was a bird or a beast, a fish, or a woman, and went in a twinkling to far distant lands, doing his own or other people's business." In like manner the Danish king Harold sent a warlock to Iceland in the form of a whale, whilst his body lay stiff and stark at home. The already quoted Saga of Hrolf Krake gives us another example, where Bodvar Bjarki, in the shape of a huge bear, fights desperately with the enemy, which has surrounded the hall of his king, whilst his human body lies drunkenly beside the embers within.

In the Vatnsdaela Saga, there is a curious account of three Finns, who were shut up in a hut for three nights, and ordered by Ingimund, a Norwegian chief, to visit Iceland and inform him of the lie of the country, where he was to settle. Their bodies became rigid, and they sent their souls the errand, and, on their awaking at the end of three days, gave an accurate description of the Vatnsdal, in which Ingimund was eventually to establish himself. But the Saga does not relate whether these Finns projected their souls into the bodies of birds or beasts.

The third manner of transformation mentioned, was that in which the individual was not changed himself, but the eyes of others were bewitched, so that they could not detect him, but saw him only under a certain form. Of this there are several examples in the Sagas; as, for instance, in the Hromundar Saga Greypsonar, and in the Fostbraera Saga. But I will translate the most curious, which is that of Odd, Katla's son, in the Eyrbyggja Saga.--(c. 20.)

"Geirrid, housewife in Mafvahli, sent word into Bolstad, that she was ware of the fact that Odd, Katla's son, had hewn off Aud's hand.

"Now when Thorarinn and Arnkell heard that, they rode from home with twelve men. They spent the night in Mafvahli, and rode on next morning to Holt: and Odd was the only man in the house.

"Katla sat on the high seat spinning yarn, and she bade Odd sit beside her; also, she bade her women sit each in her place, and hold their tongues. 'For,' said she, 'I shall do all the talking.' Now when Arnkell and his company arrived, they walked straight in, and when they came into the chamber, Katla greeted Arnkell, and asked the news.

He replied that there was none, and he inquired after Odd. Katla said that he had gone to Breidavik. 'We shall ransack the house though,'

quoth Arnkell. 'Be it so,' replied Katla, and she ordered a girl to carry a light before them, and unlock the different parts of the house. All they saw was Katla spinning yarn off her distaff. Now they search the house, but find no Odd, so they depart. But when they had gone a little way from the garth, Arnkell stood still and said: 'How know we but that Katla has hoodwinked us, and that the distaff in her hand was nothing more than Odd.' 'Not impossible!' said Thorarinn; 'let us turn back.' They did so; and when those at Holt raw that they were returning, Katla said to her maids, 'Sit still in your places, Odd and I shall go out.'

"Now as they approached the door, she went into the porch, and began to comb and clip the hair of her son Odd. Arnkell came to the door and saw where Katla was, and she seemed to be stroking her goat, and disentangling its mane and beard and smoothing its wool. So he and his men went into the house, but found not Odd. Katla's distaff lay against the bench, so they thought that it could not have been Odd, and they went away. However, when they had come near the spot where they had turned before, Arnkell said, 'Think you not that Odd may have been in the goat's form?' 'There is no saying,' replied Thorarinn; 'but if we turn back we will lay hands on Katla.' 'We can try our luck again,' quoth Arnkell; 'and see what comes of it.' So they returned.

"Now when they were seen on their way back, Katla bade Odd follow her; and she lea him to the ash-heap, and told him to lie there and not to stir on any account. But when Arnkell, and his men came to the farm, they rushed into the chamber, and saw Katla seated in her place, spinning. She greeted them and said that their visits followed with rapidity. Arnkell replied that what she said was true. His comrades took the distaff and cut it in twain. 'Come now!' said Katla, 'you cannot say, when you get home, that you have done nothing, for you have chopped up my distaff.' Then Arnkell and the rest hunted high and low for Odd, but could not find him; indeed they saw nothing living about the place, beside a boar-pig which lay under the ash-heap, so they went away once more.

"Well, when they got half-way to Mafvahli, came Geirrid to meet them, with her workmen. 'They had not gone the right way to work in seeking Odd,' she said, 'but she would help them.' So they turned back again.

Geirrid had a blue cloak on her. Now when the party was seen and reported to Katla, and it was said that they were thirteen in number, and one had on a coloured dress, Katla exclaimed, 'That troll Geirrid is come! I shall not be able to throw a glamour over their eyes any more.' She started up from her place and lifted the cus.h.i.+on of the seat, and there was a hole and a cavity beneath: into this she thrust Odd, clapped the cus.h.i.+on over him, and sat down, saying she felt sick at heart.

"Now when they came into the room, there were small greetings. Geirrid cast of her the cloak and went up to Katla, and took the seal-skin bag which she had in her hand, and drew it over the head of Katla. [1]

Then Geirrid bade them break up the seat. They did so, and found Odd.

Him they took and carried to Buland's head, where they hanged him. . .

. But Katla they stoned to death under the headland."

[1. A precaution against the "evil eye." Compare _Gisla Saga Surssonnar_, p. 34. _Laxdaela Saga_, cc. 37, 38.]

CHAPTER IV.

THE ORIGIN OF THE SCANDINAVIAN WERE-WOLF.

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 superst.i.tions. Norse tradition is transparent as glacier ice, and its origin is as unmistakable.

Mediaeval mythology, rich and gorgeous, is a compound like Corinthian bra.s.s, 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 primaeval Keltic, Teutonic, Scandinavian, Italic, and Arab traditions, each adding a beauty, each yielding a charm, bat each accretion rendering the a.n.a.lysis more difficult.

Pacciuch.e.l.li 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 mediaeval 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 ident.i.ty. If we would a.n.a.lyse a particular myth, we must not go at once to the body of mediaeval superst.i.tion, 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 a.s.sisting us to elucidate much that would otherwise prove obscure in mediaeval 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 Njala there is mention of a man _i geitheni_, in goatskin dress. Much in the same way do we hear of Harold Harf.a.gr having in his company a band of berserkir, who were all dressed in wolf-skins, _ulfhenir_, and this expression, wolf-skin coated, is met with as a man's name. Thus in the Holmverja Saga, there is mention of a Bjorn, "son of _Ulfhein_, wolfskin coat, son of _Ulfhamr_, wolf-shaped, son of _Ulf_, wolf, son of _Ulfhamr_, wolf-shaped, who could change forms."

But the most conclusive pa.s.sage is in the Vatnsdaela Saga, and is as follows:--"Those berserkir who were called _ulfhenir_, 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 Bjorn Halldorson's derivation of berserkr, bare of sark, or dest.i.tute of clothing, has been hitherto generally received, but Sveibjorn Egilsson, an indisputable authority, rejects this derivation as untenable, and subst.i.tutes 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 pa.s.sed 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 superst.i.tion 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 superst.i.tion stop there, but the imagination of the trembling peasants would speedily invest these unscrupulous disturbers of the public peace with the attributes. .h.i.therto appropriated to trolls and jotuns.

The incident mentioned in the Volsung 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 Sinfjotli 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 Bjorn 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, Bjorn, signifies a bear; and these two circ.u.mstances 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 circ.u.mstance 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 superst.i.tion 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 crus.h.i.+ng 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 s.h.i.+eld 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]

[1. Hic (Syraldus) septem filios habebat, tanto veneficiorum usu callentes, ut saepe subitis furoris viribus instincti solerent ore torvum infremere, scuta morsibus attrectare, torridas fauce prunas absumere, extructa quaevis incendia penetrare, nec posset conceptis dementiae motus alio remedii genere quam aut vinculorum injuriis aut caedis humanae piaculo temperari. Tantam illis rabiem site saevitia ingenii sive furiaram ferocitas inspirabat.--_Saxo Gramm_. VII.]

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 _Vatnsdaela 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 Kornsa had a child by his concubine Vereydr, and, by order of his wife, the child was carried out to perish.

"The brothers (Thorsteinn and Thorir) often met, and it was now the turn of Thorsteinn to visit Thorir, and Thorir accompanied him homeward. On their way Thorsteinn asked Thorir which he thought was the first among the brethren; Thorir answered that the reply was easy, for 'you are above us all in discretion and talent; Jokull is the best in all perilous adventures, but I,' he added, 'I am the least worth of us brothers, because the berserkr fits come over me, quite against my will, and I wish that you, my brother, with your shrewdness, would devise some help for me.'

"Thorsteinn said,--'I have heard that our kinsman, Thorgrim, has just suffered his little babe to be carried out, at the instigation of his wife. That is ill done. I think also that it is a grievous matter for you to be different in nature from other men.'

"Thorir asked how he could obtain release from his affliction . . . .