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 geithðni, 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, wolf-skin 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 Svei-
