Definitions

werewolf

werewolf

[wair-woolf, weer-, wur-]
werewolf: see lycanthropy.

Lon Chaney, Jr., as a werewolf in The Wolf Man (1941).

In European folklore, a man who changes into a wolf at night and devours animals, people, or corpses, returning to human form by day. Some werewolves are thought to change shape at will; others, who inherited the condition or acquired it by being bitten by a werewolf, are transformed involuntarily under the influence of a full moon. Belief in werewolves is found throughout the world and was especially common in 16th-century France. Humans who believe they are wolves suffer from a mental disorder called lycanthropy.

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Werewolves, also known as lycanthropes, are mythological or folkloric humans with the ability to shapeshift into wolves or wolf-like creatures, either purposely, being bitten by another werewolf or after being placed under a curse. This transformation is often associated with the appearance of the full moon, as popularly noted by the medieval chronicler Gervase of Tilbury, although it may have been recognized in earlier times among the ancient Greeks through the writings of Petronius. Werewolves are often granted extra-human strength and senses, far beyond those of both wolves or men. The werewolf is generally held as a European character, although its lore spread through the world in later times. Shape-shifters, similar to werewolves, are common in tales from all over the world, most notably amongst the American Indians, though most of them involve animal forms other than wolves.

Werewolves are a frequent subject of modern fictional books and films, although fictional werewolves have been attributed traits distinct from those of original folklore, most notably the vulnerability to silver bullets. Werewolves continue to endure in modern culture and fiction, with books, films and television shows cementing the werewolf's stance as a dominant figure in horror.

Etymology

The word werewolf was made popular by Archbishop Wulfstan of York in 1008, although he did not coin the term. The next earliest appearance is in Gerald of Wales' work History and Topography of Wales, which dates from 1182 or 1183. One of the next earliest authenticated written records containing the word "werewolf" is Gervase of Tilbury's Otia Imperialia written in 1212. Little more than a century later, the 12th century poem The Romance of William of Palerne was translated from old French into English in the 14th century. The name most likely derives from Old English wer (or were) and wulf. The first part, wer, translates as "man" (in the sense of male human, not the race of humanity). It has cognates in several Germanic languages including Gothic wair, Old High German wer, and Old Norse verr, as well as in other Indo-European languages, such as Latin vir, Irish fear, Lithuanian vyras, and Welsh gŵr, which have the same meaning. The second half, wulf, is the ancestor of modern English "wolf"; in some cases it also had the general meaning "beast." An alternative etymology derives the first part from Old English weri (to wear); the full form in this case would be glossed as wearer of wolf skin. Related to this interpretation is Old Norse ulfhednar, which denoted lupine equivalents of the berserker, said to wear a bearskin in battle.

Yet other sources derive the word from warg-wolf, where warg (or later werg and wero) is cognate with Old Norse vargr, meaning "rogue," "outlaw," or, euphemistically, "wolf".

A Vargulf was the kind of wolf that slaughtered many members of a flock or herd but ate little of the kill. This was a serious problem for herders, who had to somehow destroy the rogue wolf before it destroyed the entire flock or herd. Herders would often hang the wolf's hide in the bedroom of a young infant, believing it to give the baby supernatural powers. The term Warg was used in Old English for this kind of wolf (see J. R. R. Tolkien's book The Hobbit) and for what would now be called a serial killer. Possibly related is the fact that, in Norse society, an outlaw (who could be murdered with no legal repercussions and was forbidden to receive aid) was typically called vargr, or "wolf."

The term lycanthropy, a synonym, comes from Ancient Greek lykánthropos (λυκάνθρωπος): λύκος, lýkos ("wolf") + άνθρωπος, ánthrōpos ("human"). A compound of which "lyc-" derives from the Proto-Indo-European root *wlkwo-, meaning "wolf") formally denotes the "wolf - man" transformation. Lycanthropy is but one form of therianthropy, the ability to metamorphose into animals in general. The term "therianthrope" literally means "beast-man," from which the words turnskin and turncoat are derived. (Latin: versipellis, Russian : oboroten, O. Norse: hamrammr). The word has been generalised to mean any being capable of human-animal transformation in roleplaying game culture.

There is also a mental illness called lycanthropy in which a patient believes he or she is, or has transformed into, an animal and behaves accordingly. This is sometimes referred to as clinical lycanthropy to distinguish it from its use in legends.

The word has also been linked to Lycaon, a king of Arcadia who, according to Ovid's Metamorphoses, was turned into a ravenous wolf in retribution for attempting to serve his own son to visiting Zeus in an attempt to disprove the god's divinity.

The French name for a werewolf, sometimes used in English, is loup-garou, from the Latin noun lupus meaning wolf. The second element is thought to be from Old French garoul meaning "werewolf." This in turn is most likely from Frankish *wer-wulf meaning "man-wolf.

Folk beliefs

Description and common attributes

Werewolves were said to bear tell-tale traits in European folklore. These included the meeting of both eyebrows at the bridge of the nose, curved fingernails, low set ears and a swinging stride. One method of identifying a werewolf in its human form was to cut the flesh of the accused, under the pretense that fur would be seen within the wound. A Russian superstition recalls a werewolf can be recognised by bristles under the tongue. The appearance of a werewolf in its animal form varies from culture to culture, though they are most commonly portrayed as being indistinguishable from ordinary wolves save for the fact that they have no tail (a trait thought characteristic of witches in animal form), and that they retain human eyes and voice. After returning to their human forms, werewolves are usually documented as becoming weak, debilitated and undergoing painful nervous depression. Many historical werewolves were written to have suffered severe melancholia and manic depression, being bitterly conscious of their crimes. One universally reviled trait in medieval Europe was the werewolf's habit of devouring recently buried corpses, a trait which is documented extensively, particularly in the Annales Medico-psychologiques in the 19th century. Fennoscandian werewolves were usually old women who possessed poison coated claws and had the ability to paralyse cattle and children with their gaze. Serbian vulkodlaks traditionally had the habit of congregating annually in the winter months, where they would strip off their wolf skins and hang them from trees. They would then get a hold of another vulkodlaks skin and burn it, releasing the vulkodlak from whom the skin came from its curse. The Haitian jé-rouges typically try to trick mothers into giving away their children voluntarily by waking them at night and asking their permission to take their child, to which the disoriented mother may either reply yes or no.

Becoming a werewolf

Most werewolf legends indicate that the transformation is usually preceded by extreme restlessness and anxiety. As the transformation takes place, the victim is struck by convulsions and contractions before finally retreating to the nearest wood in the form of a lupine animal.

Various methods for becoming a werewolf have been reported, one of the simplest being the removal of clothing and putting on a belt made of wolfskin, probably as a substitute for the assumption of an entire animal skin (which also is frequently described). In other cases, the body is rubbed with a magic salve. To drink water out of the footprint of the animal in question or to drink from certain enchanted streams were also considered effectual modes of accomplishing metamorphosis. The 16th century Swedish writer Olaus Magnus says that the Livonian werewolves were initiated by draining a cup of specially prepared beer and repeating a set formula. Ralston in his Songs of the Russian People gives the form of incantation still familiar in Russia. According to Russian lore, a child born on December 24 shall be a werewolf. Folklore and literature also depict that a werewolf can be spawned from two werewolf parents.

In Italy, France and Germany, it was said that a man could turn into a werewolf if he, on a certain Wednesday or Friday, slept outside on a summer night with the full moon shining directly on his face.

In Galician, Portuguese, and Brazilian folklore, it is the seventh of the sons (but sometimes the seventh child, a boy, after a line of six daughters) who becomes a werewolf (Lobisomem). In Portugal, the seventh daughter is supposed to become a witch and the seventh son a werewolf; the seventh son often gets the Christian name "Bento" (Portuguese form of "Benedict", meaning "blessed") as this is believed to prevent him from becoming a werewolf later in life. In Brazil, the seventh daughter becomes a headless (replaced with fire) horse called "Mula-sem-cabeça" (Headless Mule). The belief in the curse of the seventh son was so widespread in Northern Argentina (where the werewolf is called the lobizón), that seventh sons were frequently abandoned, ceded in adoption, or killed. A 1920 law decreed that the President of Argentina is the official godfather of every seventh son. Thus, the State gives a seventh son one gold medal in his baptism and a scholarship until his twenty first year. This effectively ended the abandonments, but there still persists a tradition in which the President godfathers seventh sons.

In other cases, the transformation was supposedly accomplished by Satanic allegiance for the most loathsome ends, often for the sake of sating a craving for human flesh. "The werewolves", writes Richard Verstegan (Restitution of Decayed Intelligence, 1628),

are certayne sorcerers, who having annoynted their bodies with an ointment which they make by the instinct of the devil, and putting on a certayne inchaunted girdle, does not only unto the view of others seem as wolves, but to their own thinking have both the shape and nature of wolves, so long as they wear the said girdle. And they do dispose themselves as very wolves, in worrying and killing, and most of humane creatures.
Such were the views about lycanthropy current throughout the continent of Europe when Verstegan wrote.

The phenomenon of repercussion, the power of animal metamorphosis, or of sending out a familiar, real or spiritual, as a messenger, and the supernormal powers conferred by association with such a familiar, are also attributed to the magician, male and female, all the world over; and witch superstitions are closely parallel to, if not identical with, lycanthropic beliefs, the occasional involuntary character of lycanthropy being almost the sole distinguishing feature. In another direction the phenomenon of repercussion is asserted to manifest itself in connection with the bush-soul of the West African and the nagual of Central America; but though there is no line of demarcation to be drawn on logical grounds, the assumed power of the magician and the intimate association of the bush-soul or the nagual with a human being are not termed lycanthropy. Nevertheless it will be well to touch on both these beliefs here.

The curse of werewolfery was also considered by some scholars as being a divine punishment. Werewolf literature shows many examples of God or saints allegedly cursing those who invoked their wrath with werewolfism. Those who were excommunicated by the Roman Catholic Church were also said to become werewolves.

The power of transforming others into wild beasts was attributed not only to malignant sorcerers, but to Christian saints as well. Omnes angeli, boni et Mali, ex virtute naturali habent potestatem transmutandi corpora nostra ("All angels, good and bad have the power of transmutating our bodies") was the dictum of St. Thomas Aquinas. St. Patrick was said to have transformed the Welsh king Vereticus into a wolf; St. Natalis supposedly cursed an illustrious Irish family whose members were each doomed to be a wolf for seven years. In other tales the divine agency is even more direct, while in Russia, again, men supposedly became werewolves when incurring the wrath of the Devil.Exception A notable exception to the association of Lycanthropy and the Devil, comes from a rare and lesser known account of a man named Thiess. In 1692, in Jurgenburg, Livonia, Thiess testified under oath that he and other werewolves were the Hounds of God. He claimed they were warriors who went down into hell to do battle with witches and demons. Their efforts ensured that the Devil and his minions did not carry off the abundance of the earth down to hell. Thiess was steadfast in his assertions, claiming that werewolves in Germany and Russia also did battle with the devil's minions in their own versions of hell, and insisted that when werewolves died, their souls were welcomed into heaven as reward for their service. Thiess was ultimately sentenced to ten lashes for Idolatry and superstitious belief.

A distinction is often made between voluntary and involuntary werewolves. The former are generally thought to have made a pact, usually with the Devil, and morph into werewolves at night to indulge in mischievous acts. Involuntary werewolves, on the other hand, are werewolves by an accident of birth or health. In some cultures, individuals born during a new moon or suffering from epilepsy were considered likely to be werewolves.

Becoming a werewolf simply by being bitten by another werewolf as a form of contagion is common in modern horror fiction, but this kind of transmission is rare in legend, unlike the case in vampirism.

Even if the denotation of lycanthropy is limited to the wolf-metamorphosis of living human beings, the beliefs classed together under this head are far from uniform, and the term is somewhat capriciously applied. The transformation may be temporary or permanent; the were-animal may be the man himself metamorphosed; may be his double whose activity leaves the real man to all appearance unchanged; may be his soul, which goes forth seeking whom it may devour, leaving its body in a state of trance; or it may be no more than the messenger of the human being, a real animal or a familiar spirit, whose intimate connection with its owner is shown by the fact that any injury to it is believed, by a phenomenon known as repercussion, to cause a corresponding injury to the human being.

Vulnerabilities

Werewolves have several described weaknesses, the most common being an aversion to wolfsbane (a plant that supposedly sprouted from weeds watered by the drool of Cerberus while he was brought out of Hades by Heracles). Unlike vampires, werewolves are not harmed by religious artifacts such as crucifixes and holy water.

Another vulnerability is to use a weapon of silver (bullet, knife etc). To stab a werewolf with a silver dagger, or to shoot it with a silver bullet is said to not only kill a werewolf, but to also cause it agony in the time before it dies, rather resembling being slowly burned from the inside. This particular vulnerability is a modern addition to the legends and does not appear before the 19th century.

In many countries, rye and mistletoe were considered effective safeguards against werewolf attacks. Mountain ash is also considered effective, with one Belgian superstition stating that no house was safe unless under the shade of a mountain ash.

Remedies

Various methods have existed for removing the werewolf form. In antiquity, the Ancient Greeks and Romans believed in the power of exhaustion in curing people of lycanthropy. The victim would be subjected to long periods of physical activity in the hope of being purged of the malady. This practise stemmed from the fact that many alleged werewolves would be left feeling weak and debilitated after committing depredations.

In medieval Europe, traditionally, there are three methods one can use to cure a victim of werewolfism; medicinally, surgically or by exorcism. However, many of the cures advocated by medieval medical practitioners proved fatal to the patients. A Sicilian belief of Arabic origin holds that a werewolf can be cured of its ailment by striking it on the forehead or scalp with a knife. Another belief from the same culture involves the piercing of the werewolf's hands with nails. Sometimes, less extreme methods were used. In the German lowland of Schleswig-Holstein, a werewolf could be cured if one were to simply address it three times by its Christian name, while one Danish belief holds that simply scolding a werewolf will cure it. Conversion to Christianity is also a common method of removing werewolfism in the medieval period.

Classical Literature

Herodotus in his Histories wrote that the Neuri, a tribe he places to the north-east of Scythia, were transformed into wolves once every nine years. These rituals were apparently meant to symbolise earthly regeneration and rebirth. Virgil was also familiar with human beings transforming into wolves.

In Greek mythology, the story of Lycaon provides one of the earliest examples of a werewolf legend. According to one version, Lycaon was transformed into a wolf as a result of eating human flesh; one of those who were present at periodical sacrifice on Mount Lycæon was said to suffer a similar fate.

In Metamorphoses, the Roman poet Ovid vividly described stories of men who roamed the woods of Arcadia in the form of wolves.

The Roman scholar Pliny the Elder, relates two tales of lycanthropy. Quoting Euanthes, he mentions a man who hung his clothes on an ash tree and swam across an Arcadian lake, transforming him into a wolf. On the condition that he attacked no human being for nine years, he would be free to swim back across the lake to resume human form. Pliny also quotes Agriopas regarding a tale of a man who was turned into a wolf after tasting the entrails of a human child.

In the Latin work of prose, the Satyricon, written about 60 C.E. by Gaius Petronius Arbiter, one of the characters, Niceros, tells a story at a banquet about a friend who turned into a wolf (chs. 61-62). He describes the incident as follows, "When I look for my buddy I see he'd stripped and piled his clothes by the roadside...He pees in a circle round his clothes and then, just like that, turns into a wolf!...after he turned into a wolf he started howling and then ran off into the woods.

European cultures

Many European countries and cultures influenced by them have stories of werewolves, including Albania (oik), Armenia (mardagayl) France (loup-garou), Greece (lycanthropos), Spain (hombre lobo), Argentina (lobizón), Mexico (hombre lobo and nahual), Bulgaria (върколак - varkolak), Turkey (kurtadam), Czech Republic/Slovakia (vlkodlak), Serbia/Montenegro/Bosnia (vukodlak, вукодлак), Belarus (vaukalak, ваўкалак), Russia (vourdalak, оборотень), Ukraine (vovkulak(a), vurdalak(a), vovkun, перевертень), Croatia (vukodlak), Poland (wilkołak), Romania (vârcolac, priculici), Macedonia (vrkolak), Slovenia (volkodlak), Scotland (werewolf, wulver), England (werewolf), Ireland (faoladh or conriocht), Germany (Werwolf), the Netherlands (weerwolf), Denmark/Sweden/Norway (Varulv), Norway/Iceland (kveld-ulf, varúlfur), Galicia (lobisón), Portugal/ (lobisomem), Lithuania (vilkolakis and vilkatlakis), Latvia (vilkatis and vilkacis), Andorra/Catalonia (home llop), Hungary (Vérfarkas and Farkasember), Estonia (libahunt), Finland (ihmissusi and vironsusi), and Italy (lupo mannaro). In northern Europe, there are also tales about people changing into animals including bears, as well as wolves.

Werewolves in European tradition were mostly evil men who terrorized people in the form of wolves on command of the Devil, though there were rare narratives of people being transformed involuntarily. In the 10 century, they were given the binomial name of melancholia canina and in the 14th century, daemonium lupum. In Marie de France's poem Bisclavret (c. 1200), the nobleman Bizuneh, for reasons not described in the lai, had to transform into a wolf every week. When his treacherous wife stole his clothing needed to restore his human form, he escaped the king's wolf hunt by imploring the king for mercy and accompanied the king thereafter. His behaviour at court was so much gentler than when his wife and her new husband appeared at court, that his hateful attack on the couple was deemed justly motivated, and the truth was revealed. Other tales of this sort include the German fairy tales Märchen, in which several aristocrats temporarily transform into beasts. See Snow White and Rose Red, where the tame bear is really a bewitched prince, and The Golden Bird where the talking fox is also a man.

Werewolf folklore is rare in England, possibly because wolves had been eradicated by authorities in the Anglo-Saxon period.

Harald I of Norway is known to have had a body of Úlfhednar (wolf coated), which are mentioned in Vatnsdœla saga, Haraldskvæði, and the Völsunga saga resemble some werewolf legends. The Úlfhednar were fighters similar to the berserkers, though they dressed in wolf hides rather than those of bears and were reputed to channel the spirits of these animals to enhance effectiveness in battle. These warriors were resistant to pain and killed viciously in battle, much like wild animals. Ulfhednar and berserkers are closely associated with the Norse god Odin.

In Latvian folklore, a vilkacis was someone who transformed into a wolf-like monster, which could be benevolent at times. Another collection of stories concern the skin-walkers. The vilkacis and skin-walkers probably have a common origin in Proto-Indo-European society, where a class of young unwed warriors were apparently associated with wolves.

According to the first dictionary of modern Serbian language (published by Vuk Stefanović-Karadžić in 1818) vukodlak / вукодлак (werewolf) and vampir / вампир (vampire) are synonyms, meaning a man who returns from his grave for purposes of fornicating with his widow. The dictionary states this to be a common folk tale.

Common amongst the Kashubs of what is now northern Poland, and the Serbs and Slovenes, was the belief that if a child was born with hair, a birthmark or a caul on their head, they were supposed to possess shape-shifting abilities. Though capable of turning into any animal they wished, it was commonly believed that such people preferred to turn into a wolf.

According to Armenian lore, there are women who, in consequence of deadly sins, are condemned to spend seven years in wolf form. In a typical account, a condemned woman is visited by a wolfskin-toting spirit, who orders her to wear the skin, which causes her to acquire frightful cravings for human flesh soon after. With her better nature overcome, the she-wolf devours each of her own children, then her relatives' children in order of relationship, and finally the children of strangers. She wanders only at night, with doors and locks springing open at her approach. When morning arrives, she reverts to human form and removes her wolfskin. The transformation is generally said to be involuntary, but there are alternate versions involving voluntary metamorphosis, where the women can transform at will.

The 11th Century Belarusian Prince Usiaslau of Polatsk was considered to have been a Werewolf, capable of moving at superhuman speeds, as recounted in The Tale of Igor's Campaign: "Vseslav the prince judged men; as prince, he ruled towns; but at night he prowled in the guise of a wolf. From Kiev, prowling, he reached, before the cocks crew, Tmutorokan. The path of Great Sun, as a wolf, prowling, he crossed. For him in Polotsk they rang for matins early at St. Sophia the bells; but he heard the ringing in Kiev."

There were numerous reports of werewolf attacks – and consequent court trials – in sixteenth century France. In some of the cases there was clear evidence against the accused of murder and cannibalism, but none of association with wolves; in other cases people have been terrified by such creatures, such as that of Gilles Garnier in Dole in 1573, there was clear evidence against some wolf but none against the accused. The loup-garou eventually ceased to be regarded as a dangerous heretic and reverted to the pre-Christian notion of a "man-wolf-fiend." The lubins or lupins were usually female and shy in contrast to the aggressive loup-garous.

Some French werewolf lore is associated with documented events. The Beast of Gévaudan terrorized the general area of the former province of Gévaudan, now called Lozère, in south-central France. From the years 1764 to 1767, an unknown entity killed upwards of 80 men, women, and children. The creature was described as a giant wolf by the sole survivor of the attacks, which ceased after several wolves were killed in the area.

At the beginning of the seventeenth century witchcraft was prosecuted by James I of England, who regarded "warwoolfes" as victims of delusion induced by "a natural superabundance of melancholic.

American cultures

During the Norse colonization of the Americas, it is thought by Woodward that the Vikings brought with them their beliefs in werewolves, which would manifest themselves in the folklore of some Native American tribes.

The Naskapi's believed that the caribou afterlife is guarded by giant wolves which kill careless hunters venturing too near. The Navajo people feared witches in wolf's clothing called "Mai-cob".

When the European colonization of the Americas occured, the pioneers brought their own werewolf folklore with them and were later influenced by the lore of their neighbouring colonies and those of the Natives. Belief in the loup-garou present in Canada, the Upper Peninsula of Michigan and upstate New York, originates from French folklore influenced by Native American stories on the Wendigo. In Mexico, there is a belief in a creature called the nahual, which traditionally limits itself to stealing cheese and raping women rather than murder. The Cajun werewolf of New Orleans is usually depicted as a swamp-dwelling creature with the characteristics of both French and Canadian werewolves. In Haiti, there is a superstition that werewolf spirits known locally as Jé-rouge (red eyes) can possess the bodies of unwitting persons and nightly transform them into cannibalistic lupine creatures.

Origins of werewolf beliefs

Many authors have speculated that werewolf and vampire legends may have been used to explain serial killings in less rational ages. This theory is given credence by the tendency of some modern serial killers to indulge in practices commonly associated with werewolves, such as cannibalism, mutilation, and cyclic attacks. The idea (although not the terminology) is well explored in Sabine Baring-Gould's seminal work The Book of Werewolves.

Until the 20th century, wolf attacks on humans were an occasional, but widespread feature of life in Europe. Some scholars have suggested that it was inevitable that wolves, being the most feared predators in Europe, were projected into the folklore of evil shapeshifters. This is said to be corroborated by the fact that areas devoid of wolves typically use different kinds of predator to fill the niche; werehyenas in Africa, weretigers in India, as well as werepumas ("runa uturunco") and werejaguars ("yaguaraté-abá" or "tigre-capiango") of southern South America.

Writer Ian Woodward theorized in his The Werewolf Delusion (1978) that the werewolf legend first developed when the Greeks, Romans, Celts and Germanic tribes were still in good relation with one another;

However, some scholars, both modern and historical trace the origin back to the Paleolithic, specifically from Ircània, a region in ancient Persia, south-east to the Caspian sea.

In his Man into Wolf (1948), anthropologist Robert Eisler drew attention to the fact that many Indo-European tribal names and some modern European surnames mean "wolf" or "wolf-men". This is argued by Eisler to indicate that the European transition from fruit gathering to predatory hunting was a conscious process, simultaneously accompanied by an emotional upheaval still remembered in humanity's subconscious, which in turn became reflected in the later medieval superstition of werewolves.

Some spiritualist authors have proposed that historical werewolves, rather than being physical entities, were the astral projections of certain peoples hatred or anger. These authors have argued that the comparatively fewer cases of lycanthropy in modern times has nothing to do with the extermination of wolves, but rather, is a manifestation of modern mans more evolved spiritual state.

Some modern researchers have tried to explain the reports of werewolf behaviour with recognised medical conditions. Dr Lee Illis of Guy's Hospital in London wrote a paper in 1963 entitled On Porphyria and the Aetiology of Werewolves, in which he argues that historical accounts on werewolves could have in fact been referring to victims of congenital porphyria, stating how the symptoms of photosensitivity, reddish teeth and psychosis could have been grounds for accusing a sufferer of being a werewolf. This is however argued against by Woodward, who points out how mythological werewolves were almost invariably portrayed as resembling true wolves, and that their human forms were rarely physically conspicuous as porphyria victims. Others have pointed out the possibility of historical werewolves having been sufferers of hypertrichosis, a hereditary condition manifesting itself in excessive hair growth. However, Woodward dismissed the possibility, as the rarity of the disease ruled it out from happening on a large scale, as werewolf cases were in medieval Europe. People suffering from Downs Syndrome have been suggested by some scholars to have been possible originators of werewolf myths. Rabies has been suggested as being a likely originator of werewolf lore, seeing as how the symptoms of rabies bear some similarities to those manifested by werewolves. The Roman poet Ovid described the symptoms of Lycaon, one of the first mythological werewolves;

In vain he attempted to speak; from that very instant
His jaws were bespluttered with foam, and only he thirsted
For blood, as he raged among flocks and panted for slaughter.
His vesture was changed into hair, his limbs became crooked;
A wolf-he retains yet large trace of his ancient expression,
Hoary he is afore, his countenance rabid,
His eyes glitter savagely still, the picture of fury

These symptoms are argued by Woodward as having remarkable similarities to those shown by rabies victims, despite the fact that Ovid was describing what was then considered a werewolf. According to some European traditions, being bitten by a werewolf could result in the victim turning into one. Being bitten by a rabid wolf or person would have spread the condition in the same way. To the medieval mind, a rabid wolf or person would have been seen as a werewolf, especially if a person was attacked by one and subsequently developed rabid symptoms.

Vampiric connections

Folkloric overlap

In Medieval Europe, the corpses of some people executed as werewolves were cremated rather than buried in order to prevent them from being resurrected as vampires. Before the end of the 19th century, the Greeks believed that the corpses of werewolves, if not destroyed, would return to life as vampires in the form of wolves or hyenas which prowled battlefields, drinking the blood of dying soldiers. In the same vein, in some rural areas of Germany, Poland and Northern France, it was once believed that people who died in mortal sin came back to life as blood-drinking wolves. This differs from conventional werewolfery, where the creature is a living being rather than an undead apparition. These vampiric werewolves would return to their human corpse form at daylight. They were dealt with by decapitation with a spade and exorcism by the parish priest. The head would then be thrown into a stream, where the weight of its sins were thought to weigh it down. Sometimes, the same methods used to dispose of ordinary vampires would be used. The vampire was also linked to the werewolf in East European countries, particularly Bulgaria, Serbia and Slovakia. In Serbia, the werewolf and vampire are known collectively as one creature; Vulkodlak. In Hungarian and Balkan mythology, many werewolves were said to be vampiric witches who became wolves in order to suck the blood of men born under the full moon in order to preserve their health. In their human form, these werewolves were said to have pale, sunken faces, hollow eyes, swollen lips and flabby arms. The Haitian jé-rouges differ from traditional European werewolves by their habit of actively trying to spread their lycanthropic condition to others, much like vampires.

Scholastic comparisons

In areas allegedly affected sympatrically by werewolves and vampires, the latter were almost invariably the most feared, as evidenced by the fact that while there are innumerable accounts of individuals becoming werewolves by their own choosing, there are no testimonies indicating that people voluntarily became vampires. Werewolves were typically unaffected by items or rituals used to cast away or kill vampires.

Writers such as Woodward have compared werewolves and vampires as two differing personifications of sexual deviancy.

In fiction

The first feature film to use an anthropomorphic werewolf was Werewolf of London in 1935 establishing the canon that the werewolf always kills whom he loves most. The main werewolf of this film is a dapper London scientist who retains some of his style and most of his human features after his transformation, as lead actor Henry Hull was unwilling to spend long hours being made up by makeup artist Jack Pierce. Universal Studios drew on a Balkan tale of a plant associated with lycanthropy as there was no literary work to draw upon, unlike the case with vampires. There is no reference to silver nor other aspects of werewolf lore such as cannibalism.

However, he lacks warmth, and it is left to the tragic character Talbot played by Lon Chaney Jr. in 1941's The Wolf Man to capture the public imagination. With Pierce's makeup more elaborate this time, this catapulted the werewolf into public consciousness. Sympathetic portrayals are few but notable; the comedic but tortured protagonist David Naughton in An American Werewolf In London, and a less anguished and more confident and charismatic Jack Nicholson in the 1994 film Wolf. Other werewolves are decidedly more willful and malevolent, such as those in the novel The Howling and its subsequent sequels and film adaptations.

The form a werewolf assumes was generally anthropomorphic in early films such as The Wolf Man and Werewolf of London, but larger and powerful wolf in many later films.

The transmogrification process is often portrayed as painful in film and literature within the horror genre. The resulting wolf is typically cunning but merciless and prone to killing and eating people without compunction, regardless of the moral character of its human counterpart.

Werewolves are often depicted as immune to damage caused by ordinary weapons, being vulnerable only to silver objects, such as a silver-tipped cane, bullet or blade; this attribute was first adopted cinematically in The Wolf Man. This negative reaction to silver is sometimes so strong that the mere touch of the metal on a werewolf's skin will cause burns. Current-day werewolf fiction almost exclusively involves lycanthropy being either a hereditary condition or being transmitted like an infectious disease by the bite of another werewolf. In some fiction, the power of the werewolf extends to human form, such as invulnerability, super-human speed and strength and falling on their feet from high falls. Also aggressiveness and animalistic urges may be harder to control (hunger, sexual harassment ). Usually in these cases the abilities are diminished in human form. In other fictions it can even be cured by medicine men or even antidotes.

Fantastic literature sometimes includes the painful element to the change, but often does not. For example, J.K. Rowling maintains the painful transition between forms while Charles de Lint, Terry Pratchett, Fritz Leiber, and myriad others reach back to the non-painful medieval literary sources.

The 1961 Hammer film The Curse of the Werewolf, adapted from the 1933 novel The Werewolf of Paris by American author Guy Endore, in 1961 draws on traditional legends of a child born on christmas eve being cursed.

See also

Similar creatures

Footnotes

References

  • Woodward, Ian, The Werewolf Delusion, 1979, ISBN 0448231700
  • Clemens, Carlos (1968). Horror Movies: An illustrated Survey. London: Panther Books.
  • Douglas, Adam. The Beast Within: A History of the Werewolf. London: Chapmans, 1992. ISBN 0-380-72264-X
  • Lecouteux, Claude. Witches, Werewolves, and Fairies. Rochester, Vermont: Inner Traditions International, 2003. ISBN 089281096-3
  • Prieur, Claude. Dialogue de la Lycanthropie: Ou transformation d'hommes en loups, vulgairement dits loups-garous, et si telle se peut faire. Louvain: J. Maes & P. Zangre, 1596. (By a Franciscan monk, in French)
  • Rev. Montague Summers, The Werewolf London: K. Paul, Trench, Trubner, 1933. (1st edition, reissued 1934 New York: E.P. Dutton, 1966 New Hyde Park, N.Y: University Books, 1973 Secaucus, N.J.: Citadel Press, 2003 Mineola, N.Y.: Dover, with new title The Werewolf in Lore and Legend). ISBN 0-7661-3210-2
  • Wolfeshusius, Johannes Fridericus. De Lycanthropia: An vere illi, ut fama est, luporum & aliarum bestiarum formis induantur. Problema philosophicum pro sententia Joan. Bodini ... adversus dissentaneas aliquorum opiniones noviter assertum... Leipzig: Typis Abrahami Lambergi, 1591. (In Latin; microfilm held by the United States National Library of Medicine)

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