longer to accompany the man of vengeance. As this miffion proved unfuccefsful, another attempt was made to convert the Icelanders, by Olaf, king of Norway, who difpatched Stefner for that purpofe. On his arrival in Iceland, Stefner, provoked by the obftinacy with which the iflanders adhered to their ancient opinions, began to deftroy their temples, and break their idols. This fummary method, as may be fuppofed, did not greatly conciliate the minds of the Pagans, or facilitate their converfion; on the contrary, they attacked the reformer, who with difficulty made his escape to Norway. About this time Thangbrand, a prieft, being accused of piratical practices, reconciled himself to Olaf, by undertaking the converfion of Iceland. Thang brand, renouncing piracy, proceeded to Iceland, where he quickly converted many heathens, who were enchanted by the tinkling of his bells, the odour of his frankincenfe, and the fplendor of his fillets and purple garments; and a forcerer was hired, in vain, by the Pagans, to cause the earth to swallow him up. Thang brand proceeded towards the west of Iceland, where he was encountered by Tiörin the Berferker or forcerer, who, like another Elymas, challenged him to a trial of skill. This challenge was readily accepted by the priest, when the forcerer declared, "Had you known my power, you "would have declined the conteft; "I walk barefooted over the burn"ing fire, and throw myfelf without injury on the points of naked "fwords." God will determine that, faid Thangbrand, who confecrated the fire, and marked the fword with the fign of the cross, when the fire fcorched the feet of the Berferker, and the fword penetrated his body, and killed him.

Of thefe Berferkers, who are frequently mentioned in the Icelandic annals, it is difficult to form any pre

cife or definite idea. They are re prefented as agitated by fits, during which, with wolfifh ferocity, and diftorted countenances, they gnawed and devoured their fhields, difplayed the strength of bulls and bears, threw themselves, without injury, on the points of fwords, walked amidst flames of fire unhurt, and swallowed burning coals. This unnatural habit is attributed to various caufes, as magical practices, furious paffions, and hereditary disease. The idea of its magical origin is implied in the terms. TRYLLAST and HAMAST, by which it is often denominated, and which are properly applied to enchantment, or power derived from malevolent genii. By Snorro Sturlefon, and the author of the Havamaal, it is attributed to Odin. Sometimes it was believed to derive its origin from the giants, or evil beings; at least the Jotunmodr, or characteristic madness of the giants, or rather the Jutes, feems to have refembled that of the Berferkers. From the fuppofition of its origin from malevolent spirits, it was punished with banishment by the laws of Icelandand Norway.

The opinion of thofe, by whom it was attributed to ferocious paffion, is plaufible and philofophical. Barbarians, whofe conftitutions are harden. ed by inceffant exertion, and the feverity of the climate, who have been inured to rapine, devaftation, and cruelty from their birth, when exafperated with rage, derive from its ftimulus a prodigious increase of mufcular ftrength. The Berferkers are always reprefented as exafperated to madnefs by oppofition, and advancing to the fingle combat bellowing with rage, and gnawing their fhields. Like the licenfed bullies or champions of former times, they were accustomed to acquire money by their fuccefs in fingle combats. The paroxyfm of fury was commonly fucceeded by a ftate of debility and exhauftion like madnefs, and the violent exertions of

paffion.