WEREWOLF

A 'werewolf' (also lycanthrope or 'wolfman'), in folklore, is a person who shapeshifts into a wolf or wolf-like creature, either purposely, by using magic, or after being placed under a curse. The medieval chronicler Gervase of Tilbury associated the transformation with the appearance of the full moon; however, there is evidence that the association existed among the Ancient Greeks, appearing in the writings of Petronius. This concept was rarely associated with the werewolf until the idea was picked up by fiction writers. In popular culture, a werewolf can be killed only if shot by a silver bullet, although this was not a feature of the folk legends.^[1]

Contents

Etymology

History of the werewolf

Becoming a werewolf

Theories of origin

Werewolves in fiction

Other uses of the term

See also

Footnotes

References

External links

Etymology

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 Greek term ''lycanthropy'' (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'',^[2] Russian : ''oboroten'', O. Norse: ''hamrammr'').
The French name for a werewolf, sometimes used in English, is ''loup-garou'', from the Latin noun lupus meaning wolf.^[3] 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."^[3]

History of the werewolf

Many European countries and cultures have stories of werewolves, including Albania (''oik''), France (''loup-garou''), Greece (''lycanthropos''), Spain, Mexico (''hombre lobo''), Bulgaria (''valkolak''), Turkey (''kurtadam''), Czech Republic/Slovakia (''vlkodlak''), Serbia/Montenegro/Bosnia (''vukodlak'', ''вукодлак''), Russia (''vourdalak'', ''оборотень''), Ukraine (''vovkulak(a)'', ''vurdalak(a)'', ''vovkun'', ''перевертень''), Croatia (''vukodlak''), Poland (''wilkołak''), Romania (''vârcolac'', ''priculici''), Macedonia (''vrkolak''), 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/Brazil (''lobisomem''), Lithuania (''vilkolakis'' and ''vilkatlakis''), Latvia (''vilkatis'' and ''vilkacis''), Andorra (''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.
The legends of ulfhednar mentioned in Vatnsdœla saga, Haraldskvæði, and the Völsunga saga may be a source of the werewolf legends. The ulfhednar were vicious fighters similar to the better known berserkers, who were dressed in bear hides and 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, the vilkacis referred to someone transformed into a wolf-like monster which could be benevolent at times. A closely related 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.
Shape-shifters similar to werewolves are common in tales from all over the world, though most of them involve animal forms other than wolves. See lycanthropy and therianthropy for more information.
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. The Roman scholar Pliny the Elder, quoting Euanthes,^[5] says that a man of Anthius' family was selected by lot and brought to a lake in Arcadia, where he hung his clothing on an ash tree and swam across, resulting in his transformation into a wolf, a form in which he wandered for nine years. On the condition that he attacked no human being over the nine year period, he would be free to swim back across the lake to resume human form. The two stories are probably identical, though we hear nothing of participation in the Lycaean sacrifice by the descendant of Antaeus. Herodotus in his ''Histories''^[6] tells us that the Neuri, a tribe he places to the north-east of Scythia, were annually transformed for a few days, and Virgil is familiar with transformation of human beings into wolves.^[7] In the novel Satyricon, written about year 60 by Gaius Petronius, one of the characters recites a story about a man who turns into a wolf during a full moon.
Common Turkic folklore holds a different, reverential light to the werewolf legends in that Turkic Central Asian shamans, after performing long and arduous rites, would voluntarily be able to transform into the humanoid ''Kurtadam'' (literally meaning "Wolfmen"). Since the wolf was the totemic ancestor animal of the Turkic peoples, they would be respectful of any shaman who was in such a form.
Common amongst the Kashubs, and the Serbs and Slovenes of what is now northern Poland, 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^[8].
According to Armenian lore, there are women who, in consequence of deadly sins, are condemned to spend seven years in wolf form.^[9] 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.
France had a multitude of reports of werewolf attacks—and consequent court trials—during the sixteenth century. In some of the cases–''e.g.'' those of the Gandillon family in the Jura, the tailor of Chalons and Roulet in Angers, all occurring in the year 1598—there was clear evidence against the accused of murder and cannibalism, but none of association with wolves; in other cases, such as that of Gilles Garnier in Dole in 1573, there was clear evidence against some wolf but none against the accused. Even though belief in lycanthropy reached a peak in popularity, it was decided in the case of Jean Grenier at Bordeaux in 1603 that lycanthropy was nothing more than a delusion. The ''loup-garou'' eventually ceased to be regarded as a dangerous heretic and reverted to the pre-Christian notion of a "man-wolf-fiend."
Some werewolf lore in France is based on documented events. The Beast of Gévaudan terrorized the general area of the former province of Gévaudan in south-central France (it is now called Lozère). 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.
The ''lubins'' or ''lupins'' of France were usually female and shy in contrast to the aggressive ''loup-garous''.
In sixteenth century Prussia, Livonia, and Lithuania, according to bishops Olaus Magnus and Majolus, the werewolves were far more destructive than "true and natural wolves," and their heterodoxy appears from the Catholic bishops' assertion that they formed "an accursed college" of those "desirous of innovations contrary to the divine law."
Wolves were still found in England as of 1600, but they became extinct by 1680. At the beginning of the seventeenth century witchcraft was still zealously prosecuted by James I of England, who piously regarded "warwoolfes" as victims of delusion induced by "a natural superabundance of melancholic."^[10]
Werewolves in European tradition were often innocent and God-fearing folk suffering from the witchcraft of others, or simply from an unhappy fate, and who, as wolves, behaved in a truly touching fashion, adoring and protecting their human benefactors. In Marie de France's poem ''Bisclaveret'' (c. 1200), the nobleman Bisclavret, 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 ''William and the Werewolf'' (translated from French into English ca. 1350), and 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.
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 are supposedly become werewolves when incurring the wrath of the Devil.
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.
In polpular belief of Ethiopian highlands, similar to the warewolf folklore, is the myth of people being able to transform into hyenas through exposure to a curse or explicit association with the devil. Though not linked to the presence of a full moon or any other seasonal event, the myth has it that those people often perform the transformation at will and often at night. The subjects are closely associated with the phenomenon of the evil eye ("Buda" in Amharic) popular in the province of Gojjam.

Becoming a werewolf

Historical legends describe a wide variety of methods for becoming a werewolf, 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).^[11] In other cases, the body is rubbed with a magic salve.^[11] 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.^[13] Olaus Magnus says that the Livonian werewolves were initiated by draining a cup of specially prepared beer and repeating a set formula. Diphenhydramine, ingested in large quantities and with sustained mental effort, is another method. 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 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.^[14] 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 become 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.
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.^[15] 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 Idolacy 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.
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.
Various methods have existed for removing the werewolf form. The simplest method was the act of the enchanter (operating either on oneself or on a victim), and another was the removal of the animal belt or skin. To kneel in one spot for a hundred years, to be reproached with being a werewolf, to be struck three blows on the forehead with a knife, or to have at least three drops of blood drawn have also been mentioned as possible cures. Many European folk tales include throwing an iron object over or at the werewolf, to make it reveal its human form.
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, along with another form of this being "licked" by a werewolf to turn one's self (in this case the person is continuously a werewolf but has total control over the form, and has no blood lust, but gains increased strength and agility)

Theories of origin

Many authors have speculated that werewolf and vampire legends may have been used to explain serial killings in less enlightened 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''.
A recent theory has been proposed to explain werewolf episodes in Europe in the eighteenth and nineteenth centuries. Ergot, which causes a form of foodborne illness, is a fungus that grows in place of rye grains in wet growing seasons after very cold winters. Ergot poisoning usually affects whole towns or poor sections of towns, resulting in hallucinations and convulsions. (The hallucinogen LSD was originally derived from ergot). Ergot poisoning has been propounded as both a cause of an individual believing that one is a werewolf and of a whole town believing that they had witnessed a werewolf. This theory, however, is controversial and not widely accepted.
Some modern researchers have tried to use conditions such as rabies, hypertrichosis (excessive hair growth over the entire body), or porphyria (an enzyme disorder with symptoms including hallucinations and paranoia) to explain werewolf beliefs. Congenital erythropoietic porphyria has clinical features which include hairy hands and face, poorly healing skin, pink urine, reddish colour to the teeth, and photosensitivity, the latter of which leads sufferers to only go out at night.
There is also a rare mental disorder called clinical lycanthropy, in which an affected person has a delusional belief that he or she is, or has transformed into, another animal, but not necessarily a wolf or werewolf. Supernatural lycanthropy myths could originate from people relating their experiences of what could be classified as a state of psychosis.
Others believe that werewolf legends were partly inspired from shamanism and totem animals in primitive and nature-based cultures.

Werewolves in fiction

Main articles: Werewolf fiction

The process of transmogrification is often portrayed as painful in film and literature. 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. The form a werewolf assumes is not always that of an ordinary wolf but often anthropomorphic or otherwise larger and more powerful than an ordinary wolf. Many modern werewolves are supposedly immune to damage caused by ordinary weapons, being vulnerable only to silver objects (usually a bullet or blade). 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.
More recently, the portrayal of werewolves has taken an even more sympathetic turn in some circles. With the rise of environmentalism and other back-to-nature ideals, the werewolf has come to be seen by some authors as a representation of humanity allied more closely with nature. Some recent fiction also discards the idea that the werewolf dominates the mind when one transforms, and instead postulates that the wolf form can be used at will, with the lycanthrope retaining its human thought processes and intelligence.

Other uses of the term

In World War II, the German SS formed an irregular network of Partisan-like units known as Operation ''Werwolf'' to resist the occupation of allied forces. These units were under the leadership of the SS and were comprised of members of that group, along with members of the Heer and Hitler Youth. Their campaign of resistance was, however, an almost complete fiasco, especially following their disownment by Hitler's successor, Grand Admiral Karl Doenitz.

See also

★ Beast of Bray Road

★ Beast of Gévaudan

★ Clinical lycanthropy

★ Hypertrichosis

★ Lycan

★ Rougarou

★ Soul eater (folklore)

★ Therianthropy

★ Vampire

★ Werecat

★ Werewolf (Harry Potter)

★ Werwolf

★ Witchcraft

★ Vârcolac

Footnotes

1. The Werewolf in Lore and Legend, , Montague, Summers, Dover, , ISBN 0-486-43090-1
2. Versipellis
3. The American Heritage® Dictionary of the English Language, , , , , 2000,
4. The American Heritage® Dictionary of the English Language, , , , , 2000,
5. Historia Naturalis, Pliny the Elder, , , , , 22/34
6. Histories, Herodotus, , , , ,
7. Eclogues, Virgil, , , , ,
8.
9. The Fables of Mkhitar Gosh (New York, 1987), translated with an introduction by R. Bedrosian, edited by Elise Antreassian and illustrated by Anahid Janjigian
10. Demonologie, , , , , ,
11. Bennett, Aaron. “So, You Want to be a Werewolf?” Fate. Vol. 55, no. 6, Issue 627. July 2002.
12. Bennett, Aaron. “So, You Want to be a Werewolf?” Fate. Vol. 55, no. 6, Issue 627. July 2002.
13. O'Donnell, Elliot. ''Werwolves''. Methuen. London. 1912. pp.65-67
14. Bennett, Aaron. “Lobo-Hombres of Latin America.” Fang, Claw, & Steel. Issue #13. Winter 2002.
15. Gershenson, Daniel. ''Apollo the Wolf-God''. (Journal of Indo- European Studies, Monograph, 8.) McLean, Virginia: Institute for the Study of Man, 1991, ISBN 0941694380 pp.136-7

References

★ Baring-Gould, Sabine. ''The Book of Were-Wolves: Being an Account of a Terrible Superstition''. London: Smith, Elder, 1865. ISBN 0-7661-8307-6

★ 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''). Written by an individual claiming that werewolves are real, it is understandably filled with a number of bizarre conclusions but has an impressive bibliography. 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)

External links

★ Arby Stones, "Hellhounds, Werewolves and the Germanic Underworld"

★ ''The Book of Were-Wolves'', by Sabine Baring-Gould, 1865

★ Therianthropy History Timeline

★ Cryptozoology - Werewolf - Skeptic World

★ Allen Varney, "The New Improved Beast"